the persons as Ioh. 4.24 God is a spirit where God is taken for the whole essence of the Deitie as is also the name Iehouah Or else ãâã ãâã ãâã ãâã ãâã personally when there is ioyned vnto the name of God the name of the person as God the Father God the Sonne God the holy Ghost Or when the Father is opposed to the Sonne who is very God and the second Person in the Trinitie as Rom. 7.25 I thanke God by Iesus Christ So Rom. 8.3 the Father is called God the word Father being vsed personally because the Person sending is opposed to the Person senâ Improperly when it is attributed to Angels or men and truly either in regard of their office e Exod. 22.28 Psal 82.6 or else in respect of the reuealing of the wil of God and of their reuerence f Exod. 7.2 falsly either by error or else by vsurpation and custome as 1. Cor. 8.5 or else by worshipping them 2. Cor. 4.4 Phil. 3.19 Be there any parts or kinds of God None at all because he is a most simple essence which doth admit no composition or diuision and simply and in euery respect of vnitie one and in act most infinite Are there any causes of God Not any for he is the cause of all causes Is there any accident in God No in regard of God himselfe for whatsoeuer is in God is his essence Seeing the essence of God is most simple in what respect do power goodnesse iustice wisedome mercie differ in God Not in essence for all these attributes in essence are but one very thing indeed but in our weake capacitie and manner of knowing in regard of vs and by the effects in respect of the creatures How many sorts are there of Gods attributes Two the first whereof is incommunicable so that there appeareth not the least impression therof in any of his creatures This kind we may call Absolute such is his simplicitie and which depend vpon it his immutabilitie eternitie and immensitie The second sort is some way communicable which you may call fitly a relatiue propertie in that it hath relation to the creatures such are his power wisedome will goodnesse iustice and mercie Be there any effects of God There be infinite effects of his grace iustice power and mercie How are the Gentiles said to be without God Ephes 2.12 seeing they adored so many gods Because none of their gods was the true God But yet they acknowledged God the Creator of heauen and earth I answer out of Hilarie in his third booke of the Trinitie Not the name of God but euen God himselfe was altogether vnknowne vnto them because no man knoweth God but such as confesse the Father and the Sonne But do you not by this make both Iewes and Turks Atheists There are many kinds of Atheists First such as acknowledge no diuinitie secondly such as worship fained gods in stead of the true God thirdly such as do indeed acknowledge the true God yet not as he is but as they fancie him to be Such are the present Iewes and Turkes who denie both the Father and the Sonne as also all Antitrinitarian Hereticks who denie the Trinitie of Persons in one essence and they also who say the Sonne is not ãâã ãâã ãâã ãâã ãâã that is of the same essence with the Father And surely they who challenge to themselues the name of the Catholike Church may be ranked in this order who professing in name one onely God the Father the Sonne and holy Ghost and Christ ãâã ãâã ãâã ãâã ãâã God and man yet set downe such grounds which being granted the true God is transformed into such an Idoll as neuer was is or shall be found and withal the humanitie of Christ must needs vanish into a ghost What vse make you of the knowledge of God Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray for to him and acknowledge that from him we haue euery good thing What things are repugnant to the doctrine concerning God Atheisme Epicurisme the mad worshipping of Idols the Gentiles making of many gods the heresie of Maniche making two beginnings one good another euill blasphemies against God false opinions concerning God as that of the Anthropomorphites who make God like vnto a man all doubting of God c. Of the Trinitie How many Persons be there in that one Essence of God THree and those both in number and in very deed distinguished the Father Sonne and the holy Ghost which haue their subsisting in one diuine essence whereupon it comes to passe that there be not many Gods but one God and the same eternall infinit and omnipotent who is named Iehouah in the Scriptures and is said to be most simple by reason of essence and three by reason of Persons By what testimonies of Scripture do you proue the Trinitie Genes 1.1 God or Elohim created the heauen and the earth In which place the verbe being of the singular number doth signifie the most simple essence of God and the substantiue Elohim being the plurall number doth note out the three Persons Also in the creation of man God as it were taking counsell with his eternall wisdome that is the Sonne and the holy Ghost saith thus vers 26. Let vs make man after our image Where he saith Let vs make because of the number of the persons and after our image because of the vnitie of the essence Gen. 19.24 The Lord rained from the Lord brimstone and fire vpon Sodome and Gomorrha in which place the person sending the raine and the person from whome it was sent that is the Sonne is distinguished from the Father Haue you any more pregnant proofes out of the new Testament 1. In the baptisme of Christ Math. 3.16 and Ioh. 1.32 the voice of the Father is heard from heauen This is my beloued Sonne in the same place there stands the Sonne by the riuer Iordan the holy Ghost descends in the forme of a Doue and sits on Christ 2. Againe in the transfiguration there is the Sonne and the voice of God the Father is heard from heauen Mat. 17.5 and Christ is shadowed with a cloud which doth signifie the holy Ghost And further Mat. 28.19 Baptize all nations in the name of the Father of the Sonne and of the holy Ghost he saith not in names but in the name to shew the vnitie of the three Persons 1. Ioh. 5.7 Gal. 4.6 2. Cor. 13.13 The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you all Seeing the Scripture doth not vse the name of the Trinitie doth the Church well to reteine the same Yea no doubt for the thing it selfe is found in the Scriptures two manner of wayes 1. According to the letter 2. According to the sense Now sith that the sense of it and the very thing it selfe is found in
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now âo be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father ãâã ãâã ãâã ãâã ãâã 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 ãâã ãâã ãâã ãâã ãâã So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the ãâã ãâã ãâã ãâã ãâã Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What âe the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Cââint 6.19 Your body is the temple of the holy Ghost which is in you And â Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
that place Hebr. 6.4 It is impossible that those who haue beene once enlightened and after Catechising haue professed Christianitie and by Baptisme haue beene chosen and incorporated into the Church and haue tasted the heauenly gift and haue beene partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come but haue not swallowed it much lesse digested it if they fall away namely not into a particular sinne against the first or second table but into an vniuersall apostasie and reuolting from Christ If they fall away they should be renewed againe by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him And Heb. 10.20 To them which sinne voluntarily that is with full consent and of set purpose reuolt from Christ after they haue receiued knowledge of the truth there is no sacrifice left for sinne And this kinde of sinne is in them who not onely haue knowen the truth but also professed it Whence 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost Whereby a man vniuersally and with full consent reuolteth from Christ being truely acknowledged and knowen both out of the Gospell and by the holy Ghost enlightening the heart wherby also a man denieth Christ and with all his strength persecuteth the truth of set malice reproacheth and disgraceth Christ despising his sacrifice 2 I gather that the subiect of this sinne is not in all the reprobate but in those onely who haue acknowledged Christ and his truth 3 That the elect are not subiect to this sinne seeing the counsell and purpose of GOD to saue them cannot be made voide Therefore what is the sinne against the holy Ghost It is an vniuersall Apostasie and falling away from Christ that is a renouncing of the truth of the Gospel being euidently knowen and a rebellion springing from hatred of the truth ioyned with a tyrannicall and sophisticall and hypocriticall opposing it Or thus he is said to sinne against the holie Ghost who notwithstanding his sight be dazeled with the bright shine of Gods truth yet he resisteth it to this end onely that he may resist it Giue me some examples of this sinne An example for the former is of those Pharisees against whom Christ disputeth of this verie sin Math. 12.31 For they did not onely know Christ was from God Iohn 3.2 but also who he was Iohn 7.28 ye both know me and know whence I am saith Christ and yet they ceased not wittingly there owne conscience withstanding it to detract from his heauenly works and in a hatred of the truth to persecute him euen vnto death Such were many of the Iewes Act. 6.10 who when they could not resist Stephen speaking by the spirit of God yet they laboured to resist him Yet there is no doubt but many of them were driuen to doe this through a zeale of the law Whereupon Peter Act. 2.41 In the day of Pentecost receiued three thousand men which repented who had persecuted Christ to the death But it appeareth there were others who out of a malicious impiety did rage against God that is against the doctrine which they were not ignorant came from God Examples of the latter are Saule Iudas Arrius also Iulian the Apollata for this man was rightle trained vp in the Christian religion he knew the truth of the Gospell which also he publikely had professed hauing beene baptised but afterwards by the perswasion of certaine wicked Philosophers Libanius Iamblicus and others he fell from Christ became an enemie of Christ and a persecuter of the Church he sacrificed to the Idols of the Gentils and with all his might endeuored to abolish Christs religion How must we iudge of this sinne It is hard to pronounce sentence thereof especially at this time wherein the gift of discerning of spirits doth not so flourish as in the auncient Church a 1 Cor. 10.9 by which gift Peter knew the hypocrisie of Ananias and Sapphira b Act. 5.3.8.9 Therefore iudgement cannot be giuen of this but a posteriori of the consequence and finall impenitencie which followeth it For Manasses the sonne of Ezekiah King of Iudah did many yeares furiously persecute the word of God erecting abhominable Idols against Gods commandement c 2. King 21.6 and shedding innocent bloud in Ierusalem d King 24.4 Yet because afterwards he repented e 2 Chron. 33 12.13 he brought not his sinne against the holy Ghost to the height and top therefore this sinne was indeede begun in him but not accomplished Ought we to make prayers for them who sinne against the holy Ghost By how much any man shall seeme to be neerer to extreame daunger so much the more carefully ought wee by all meanes to reclaime him into the way and especially by prayer to commend him to God Notwithstanding if God haue shewed vs any man as it were with the finger who hath sinned vnto death we are plainely taught what to do 1. Ioh. 5.16 I say not that any man should pray for him And 1. Sam. 16.1 The Lord chideth Samuell because he was in continuall heauinesse for Saule whom he had reiected For as Hippocrates forbiddeth to attempt the cure of desperate diseases so God will not haue the spirit of prayer to sigh in vaine and offer prayers for them whose diseases are incurable Why is this sinne said to be committed especially against the holy Ghost Not in respect of the Essence or person of the Godhead of the holy Ghost for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father or of the sonne neyther can one person be offended but the iniurie of the sinne redoundeth to the whole Godhead But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men in as much namely as it is the proper and immediate office of the holy Ghost to enlighten vs and when we are brought into the light of the truth to shew vs the way to the Father the Sonne and himselfe For though this worke be common to all three persons yet the spirit doth this properly and especially as the father worketh in the worke of Creation the sonne in our redemption Why is it said to be vnpardonable Not because of the difficultie of pardon to be obtained for it as many thinke neyther also because it is mightier or greater then the grace of God for that rule of Paule standeth good Rom. 5.20 Grace superaboundeth sinne But because they are stricken with euerlasting blindnesse who sinne this sinne for their ingratitude by the iust iudgement and ordinance of God a Gal. 6.7 who suffereth not himselfe to be mocked or his spirit which is the spirit of truth to be conuicted of falshood or lying 2 Because of their impenitencie or impossibilitie to repent as the Apostle saith Heb 6.4.6 It is impossible that such should be renewed
INSTITVTIONS OF CHRISTIAN REligion framed out of Gods word and the writings of the best Diuines methodically handled by Questions and Answers fit for all such as desire to know or practise the will of God Written in Latin by WILLIAM BVCANVS Professor of Diuinitie in the Vniuersitie of LAVSANNA And published in English by ROBERT HILL Bachelor in Diuinitie and Fellow of Saint Iohns Colledge in Cambridge for the benefit of our English Nation to which is added in the end the practise of Papists against Protestant Princes PROV 16.16 How much better is it to get wisedome than gold and to get vnderstanding is more to be desired than siluer Printed at London by George Snowdon and Leonell Snowdon 1606. King Dauids Testament to his sonne Salomon ANd thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and with a willing mind for the Lord searcheth al hearts and vnderstandeth all imaginations of thoughts If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1. Chron. 28.9 TO THE RIGHT HONORABLE AND hopefull young Lords Robert Deuoreux Earle of Essex sonne in Lawe to the most Honourable Thomas Earle of Suffolke and to Sir William Cecill Knight of the Bathe Lord of Cranborne sonne and heyre to the most worthy Lord Robert Earle of Salisbury grace and Peace RIght Honorable It hath pleased God to giue vs in this Church verie many remarkeable testimonies of his mercie whether we looke to the heauens aboue vs the earth beneath vs our Princes who rule vs our Pastors who teach vs our lawes which command vs or the singular mercies which we haue receiued or the fearefull iudgements which we haue escaped Our heauen is not brasse as it was in Achabs time a 1 K. 17 1 â our earth is not barren as it was in Pharaohs time b Gen. 41 55 our Princes are not Lions as the princes of Iudah c Zeph 3.3 our Pastors are not wolues as were the shepheards of Israell d Math 7 15 our Lawes which commaund vs are not as the Lawes of Draco and our mercies receiued are Gods mercies our iudgements escaped are mens cruelties Yet of all the testimonies of Gods loue vnto vs this is and ought to be esteemed the greatest that we are come out of Babylon know God in Christ may read the scriptures heare Gods word be partakers of the sacraments pray in a knowne tongue worship the true God and that of mortall and sinfull men we are made the immortal and righteous children of God But because wee are so blinded with the loue of this world that we see not or perceiue not this note of Gods loue therefore the Apostle Iohn setteth an Ecce vpon it and saith behold what loue the father hath giuen vs that we should be called the sons of God e 1 Ioh. 3. â Behold we therefore not the loue of Sampson to Delila f Iudg. 14.3 for that was a wanton loue nor the loue of Iaakob to Rahel g Gen 29.17 for that was a carnall loue nor the loue of Dauid to Ionathan h 1 Sam 18.3 for that was an humane loue but the loue of God to man the Creator to his Creature a good father to a multitude of prodigall and rebellious children Hee loued vs in our creation for he made vs men but more in our redemption for he mad vs saints he created vs with a word of his mouth he redeemed vs by the bloud of his sonne he created vs wheÌ we were nothing hee redeemed vs when we were worse then nothing he created vs to liue before him on earth he redeemed vs to liue with him in heauen He created vs and so did he others he redeemed vs but did not redeeme others He hath not dealt so with euery nation neither haue the heathen knowledge of his lawes i Psal 147 ââ If there were in vs eyther Nobility of birth or comelines of beautie or correspondence of vertue or aboundance of riches our God might loue like vs for these as men doe affect and follow vs for these But since by discent we are Cananites k, EZ 16.3 by deformitie polluted in our owne bloud l. v. 6 by sin there is none that doth good no not one m Rom. 3 12 that our pouerty is such that we are poore naked and miserable creatures n Reuel 3 1â it is not our old birth but the new birth not our owne beautie but Gods bountie not our vertue but Gods grace not our goods but Gods goodnes by which we become Gods children If I were Right honorable as profound as Paule as eloquent as Apollos as deuout as Dauid and as zealous as the Prophet Elias was I could neither expresse the quantity of this loue it is so great nor the quality of this loue it is of such efficacy By this fauor of God we of seruants become sons o Gal. 4.4 of enemies frinds p Rom. 5.10 of diuorced espoused q Hos 2 20 of prophan priests r Reuel 1.6 of captiues kings Å¿ Reuel 5.8 of Cananites Israelites t Acts. 11.26 of heathens christians of inheritors of hell heires nay felow heires with Iesus Christ u Rom. 8 17. By this fauor we enioy the forgiuenes of sins peace of conscience ioy in the holy ghost protection of angels the communion of saints audience in praying acceptance in obeying security in life comfort in death and eternal glory after we be dead By this fauor we are written in Gods book receiue a new name incorporated into Christs body clothed with Christs righteousnes indued with Christs spirit and one day shall be partakers of his glory But as Augustine was swallowed vp by the admiration of Gods Maiesty so am I with the consideration of this mercy I say of this mercy which is giuen vs by the father purchased by the son assured by the holy ghost offered in the word sealed in the sacraments apprehended by faith tried by tribulation and though not deserued by vs yet reserued for vs in the highest heauens Is God our father behold our dignity are we his children learne we our duty The consideration of this dignity made Theodosius to thanke God more that he was a christiaÌ then a King Moses to refuse the crowne of Aegypt x Heb. 11.24 Dauid to desire the place of gods doorekeeper y Psal 84.10 and Paul to make a base account of all things in this world z Philip. 3.9 The consideration of this duty made Abell to sacrifice his sheep a Gen. 4.4 b Gen 26. Abraham to sacrifice his son and the Romans to sacrifice theÌselues c Rom 12.1 Ioseph to flie adultery d Gen 39.9 the three children to flie idolatry e Dan 3 16 Nehemiah to fly tyranny f Neh 5 15 and all Gods children to abandon impietie
made Psal 104.4 Who makest thine Angels spirits and thy ministers a flaming fire And in this fourth signification we vse the word Angel here purposing to speake first of Gods Angels and then in order of the wicked Angels Whence had Angels their beginning From God who created them of nothing and that through Christ Coloss 1.16 By whom al things were made whether in heauen or earth things visible and inuisible whether they be thrones or dominations principalities or powers I say all things were made by him and for his sake Are Angels without all matter or not They are not altogether and indeed without matter as neither is the soule of man for God alone is without matter For there is nothing created which is not also compounded either by natural composition as consisting of matter and forme or else metaphysicall namely of the essence or of the act and the power Yet because they do not consist of any corporall matter which is palpable and subiect to the sight but rather spirituall altogether and as they say in the schooles onely of the power and the act they are said to be without matter But God alone is a power or pure Act as Aristotle said verie well in the 11. booke of his Metaphysiks chap. 7. But when were the Angels created Not before the world For onely the Sonne of God was before the world Whence it followeth that they were created in the beginning of all things but in what day they were created it cannot sensibly be defined but onely it may probably be gathered by the historie of Moses that they were created the first day when the heauens wherin they dwell were created whereupon they be called the Angels of heauen a Math 24.36 Gal. 18. The cause why Moses concealed the creation of Angels when he recited the creation of all other things created is this that he purposed to apply and fit his narration to the capacitie of the common people and of the ruder sort and therfore only to set downe briefly the creation of things visible Christ saith Math. 18.10 that the Angels do alwayes behold the face of his Father therefore they haue bene alwayes The aduerbe alwayes doth not signifie eternitie or a thing without beginning but the continuance of their appearing before his Father for the seruice of the godly which began euen from the beginning of the world which the Greeke text doth more fully expresse ãâã ãâã ãâã ãâã ãâã to wit which is vnderstood at all times What is an Angell It is as Damascene saith lib. 2. cap. 5. a spirituall or intellectuall substance alwayes moueable of its owne power without a bodie ministring vnto God according vnto grace and in nature immortall But the Apostle comprehending the nature and office of good Angels defineth them thus Hebr. 1.14 They are ministring spirits sent forth for the seruice of those who shall be heires of saluation Are the Angels substances really and truly subsisting They are substances because those things are attributed to them in Scripture which can agree to nothing else but to a substance really subsisting as to stand in the presence of God and to praise him some of them are said to haue fallen and other some of them to haue continued in the truth Further to haue appeared after diuerse maners yea taking vnto them bodies and to haue manifested them selues by sundrie effects Now actions are properly of substances that is of those things onely which haue their true subsisting And therefore looke how many Angels there be there be so many sundrie Angelicall essences subsisting seuerally euen as there be diuers men How were the Angels created All of them good because Gen. 1.31 Whatsoeuer God had made was exceeding good although some of them fell a Isa 14.12 and continued not in the truth And they also were good and created in the truth b John 8.44 And Iude in the sixt verse saith that they kept not their first estate but left their owne habitation Are the Angels mutable or immutable In regard of their substance they be incorruptible c Mat. 22.30 because they are without all matter but in respect of the power of God as they were made of nothing so they may be brought vnto nothing again if God should take away his hand Psalme 104.20 But in regard of that estate wherin they now are they cannot be changed by means of the grace will and decree of God although of their owne nature they be mutable as well to that which is good as to that which is euill For whatsoeuer is created the same is mutable saith Damascene And God himselfe speaketh thus of himselfe I am your God and change not Mal. 3.6 What is the reason that some of the Angels falling from the truth others continued in grace and truth The nearest and immediate cause is the goodnesse of the will of the Angels themselues wherein God had created them at the beginning The mediate or superior cause was the free fauor of God whereby their will was holpen that they were inabled to will and could will to persist in the truth and so indeede did continue whilest that others to whom this grace was not communicated not willing to persist and continue fell from the truth by their owne default Phil. 3.8 God worketh in you both to will and to do But the supreme and highest cause of all is the eternall firme and immutable decree of God and his good pleasure proceeding from his wisedome whereby he elected and predestinated some to be made partakers of his grace and to perseuere and reiected the other of his owne iust pleasure for his owne glorie 1. Timoth. 5.21 I charge thee saith the Apostle in the sight of God and the Lord Iesus Christ and of the elect Angels If they be elect then some of them be elect not all of them Can those then which continued in the truth fall from the same and so fall into sinne No because they are truly happie seeing they do euer behold the face of their heauenly Father Mat. 18.10 yet not by nature but by grace and the blessing of God for Christs sake But seeing they can no more sinne nor become miserable do they not cease to haue freedome of will No for whatsoeuer they will they will it freely Moreouer they are more free now then before then they had power to sinne and not to sinne now they are so free from sinne that they cannot sinne and so free from miserie that they cannot now become miserable any more for they are made most holy and also most happie What names are giuen to the Angels Of their nature they are called spirits because of their spirituall essence For Angell is a name of office Spirit of nature Augustine They are called also shining starres or morning starres a Iob. 3.8.7 because they are of a most pure cleare and shining nature The sonnes of God not by essence or nature as that onely begotten
alone On the contrary those Angels which be enemies to the truth and diuels do do their endeuour to chalenge vnto themselues the name of God and the worship of God Yet we do not denie but that we are to honor the good Angels by thinking well of them with loue reuerence obedience and imitation Ob. 1. Iacob called vpon an Angell Gen. 48 when he said The Angell that deliuered me out of all trouble blesse these children Answ Iacob did not meane any created but that vncreated Angell the Sonne of God who of his office is called that Angell This is plaine from the text for the same action is attributed to this Angell and to Iehouah to wit that he would blesse Ephraim and Manasses Ob. 2. Iob 19.21 Haue pittie vpon me haue pittie vpon me O my friends for the hand of God toucheth me By friends in this place Bellarmine saith that Augustine vnderstandeth Angels Bellarm. cap. 1. de Sanctorum beatitud ergo Answ It is plaine he meant his friends who came to visite him but yet vexed him with bitter and contumelious words Ob. 3. Iohn wished Grace to the Churches from the seuen Spirits Answ By seuen spirits we must vnderstand onely the holy Ghost who though one in person yet by communication of gifts so worketh as if he were many spirits Why would God vse the ministerie of Angels Not for any necessitie for he stands in need of nothing but of his good will to the end he might declare his goodnesse towards vs in that he hath giuen the Angels to be our seruants for his owne glorie and for our comfort because we see such excellent creatures to be created euen for our sakes and appointed for our seruice Againe both to beget and to preserue friendship betweene vs and the Angels vntill such time as we shall enioy their most ioyful companie in the heauens What is the reason that whereas the Angels were wont in old time to appeare often to the Fathers in the forme of men and to conuerse and talke with them familiarly now they do it no more Because now Christ being come in the flesh and sitting now at the right hand of the Father in heauen and hauing giuen his holy Spirit plentifully it is his wil that our conuersation should be in heauen and not with the Angels vpon the earth visibly Further because the Church of God had neede at the beginning of such confirmations from heauen but now the word of God is sufficiently confirmed Heb. 1.1 What vse hath the Church of the doctrine concerning Angels 1. That we might acknowledge the endlesse loue of God and his fatherly care ouer vs who hath created such keepers for vs and giuen them charge ouer vs whereby we should learne to worship and to loue him Againe to the intent that we should walke comely and holily before the Angels who are witnesses and obseruers of our speeches and actions Lastly that we might be vpholden by faith in all aduersities and dangers knowing that that saying of Eliseus is most true 2. Kin. 6.16 that those which be with vs are moe then those which be against vs. What things be contrary to this doctrine 1. The errour of the Sadduces who affirmed that the Angels were nothing else but good motions or good thoughts which God putteth into our hearts and that they were not spiritual substances subsisting of themselues 2. Their error of whom we reade Col. 2.18 who deuised the worshipping of Angels 3. Of the Papists who affirmed without the warrant of the word of God that every man hath appointed vnto him two Angels one good another euill the one to vexe him the other to keepe him to whom he is giuen and that each of them is an inseparable companion of euery man The which errors are confuted by those things which haue bene spoken before The seuenth common Place of euill Angels or of Diuels Are there also euill Angels THere be which is not onely proued by testimonies of Scripture a Genes 3.1 Ioh. 8.44 1. Pet. 5.8 Iude 6. Reu. 12.9 but also by very experience and by the horrible and heauie effects of wicked Angels By what names are they called 1. Of their nature or spirituall essence they are called Spirits b 1. Kin. 22.21 Mat. 8.16 Luke 10.20 2. Of their office vnto which they were all created at the beginning they are simply called Angels c 1. Cor. 6.3 2. Pet. 2.4 Iude 6. of their knowledge giuen to them in the creation they are called * ãâã ãâã ãâã ãâã ãâã diuels because they haue great knowledge as may appeare in the historie of Adams fall and are very subtill d Deut. 22.17 Leuit. 17.7 1. Cor. 10.20 whence is the doctrine of diuels e 1. Tim. 4.1.6 3. From accident qualities that is such as they haue gotten to themselues by their owne free will they are called wicked f Luke 8.2 impure and vncleane spirits g Mat. 10.1 Zach. 13.2 and a lying spirit or the spirit of lies h 1. Kin. 22.22 Ioh. 8.44 of fornication i Hos 4.12 of maliciousnesse or giddinesse k Esa 19.14 Belial l 2. Cor. 6.15 without all order without yoke and gouernement or wicked which is good for nothing and as the chiefe that euill one and malicious as who should say he doth wholly give himselfe to malice and doth exercise himselfe in it m Math. 6.13 13.19 4. Of the effects they be called diuels or in the singular number a diuell n Ioh. 8.44 which name imports a backbiter because he doth continually accuse God vnto men and men vnto God yea man to man and man to himselfe that so he might turne God from men and men from God and men from men o Gen. 3.1.4.5 Job 1.9.11 2.3 he is also called Satan p Math. 4.10 which signifieth an aduersarie q 1. King 5.4 1. Pet. 5.8 and that Tempter r Marke 1.13 Act. 5.3 a spirit of diuination Å¿ Acts 16.16 the enemie of God of Christ and our enemie t Luke 10.19 and apolluon or destroying u Reuel 9.11 For the Scripture doth vse often to speake of the vncleane spirits in the singular number to note out that chiefedome of impiety which is opposite and contrary to Christ and his kingdome 5. They haue names from the diuers formes wherein they appeared hereupon he is called that great Dragon as also of his poisoned craft that old Serpent x Reu. 12.8.9 6. Of his power and pride which he exerciseth especially toward the reprobate hence he is called Beelzebub that is the king of flies y 2. Kings 1.2 Math. 12.24 the strong man armed z Mat. 12.29 a roring lion the prince of the world a Iohn 12.31 the God of this world b 2. Corin. 4.4 Lastly the prince and the princes and powers of the aire the gouernors of this world because they rule the wicked
he is here lo he is there And Paule bids that we shew forth the Lords death till he come 1. Cor. 11.26 What therefore is that which Paule saith Ephes 4.10 that Christ ascended aboue all heauens that he might fulfill all things The meaning is that he might poure out vpon the Church which consisteth both of Iewes and Gentiles his gifts and benefits by the holy Ghost a Ioh. 14.16 For so is the word of fulfilling taken b Isa 33· 5. Ierm 31 25 And this particle answereth to that which he said before out of Psalm 68.19 Hee ascended vp on high and gaue gifts to men the similitude being taken from Princes who after victorie obtained doe shew their liberalitie to all their people 1. Serm. de aduentu eyther by solemne feastes or largesses and gifts Or vnderstand it so as Bernard hath obserued that he might fulfill all things namely which were foretold and which were required to our saluation What witnesses were there of his ascension The Angels for it was fit that he who in his conception natiuite temptation death and resurrection had vsed the ministerie testimonie of Angels should now also vse the same for witnesses when he was to performe the greatest worke pertaining to his diuine maiestie 1 That he might mitigate their griefe which his Disciples tooke at their separation from their meekest Lord and Master by the promise of his future comming 2 That when the sight of the Apostles fayled they might shew the way into heauen as Chrysostome saith homilia de ascensionâ Domini 3 That they might teach that though he was absent in bodie yet he would defend his seruants by his spirit and protect them by the ministerie of Angels Besides this witnesse of the Angels the Disciples also were witnesses Who were the foretellers of this ascension Dauid a thousand yeares before it fell out saw this triumph in the Spirit and sang a song of victorie to Christ triumphing a Psal 68.5 Enoch the sonne of Iared the seuenth man from Adam a man verie godly and a Prophet was taken vp into heauen and did figure this ascension b Gen 5.24 Heb. 11.5 being suddenly made of mortall immortall and translated into eternall blessednesse c 1. Cor. 15 52. 1. Thes 4 17 But chiefely Elias being caried vp into heauen by a whirle wind on a fierie Chariot and horses that is which shined with light like fire d 2. King 2.11 was a notable testimonie and example not onely of the Lords ascension but also of eternall life For that which the Lord saith Iohn 3.13 No man ascendeth vp into heauen but he that hath descended from heauen the sonne of man which is in heauen is to be vndestood of the proper vertue of his ascension and his aduancement aboue all creatures But how doth the ascension of Elias differ from Christs ascension As a shadow differeth from a bodie or a picture from a quicke man For 1 Elias was translated into heauen without the panges of death that God by this publicke testimonie might auow and ratifie his doctrine and by this meanes might reclaime the Israelites from Idolatrie to sincere religion and pietie But Christ before he ascended suffered and died but he reuiued and manifested the glorie of his resurrection by ascending and confirmed also whatsoeuer was said or done by him 2 Elias ascended by the ministerie of Angels in a fiery chariot In homil ascensionis because as Gregorie saith Pure man needs the helpe of other things neither could he ascend into heauen by himselfe whom the impuritie of his flesh did oppresse and keepe downe Bvt Christ was caried vp into heauen not in a chariot but by his owne power without the ministerie of Angels because he who had made all things was by his owne power caried aboue all things 3 Elias left vnto Eliseus his cloke the gifts of the spirit doubled vpon him but Christ compassed his Disciples with his cloke that is he put vpon them power from aboue filling them with the gifts of the holy Ghost and gaue vnto them power to worke miracles double to his greater then his own a Ioh. 14.12 not in nature but in number and efficacie or with greater effect I say with greater power not of the Disciples but of their maister who wrought in them but especially the conuersion of the Gentiles vnto Christ by the preaching of the Gospell 4 Elias was made a Citizen of heauen but vnto a Christ alone is giuen a name aboue all names and he is become so much more excellent then Angels by how much he hath obtained a more excellent name then they haue Ephes 1.21 Phil. 2.9 Heb. 1.4 What is the end of this Triumph 1 That he might seale vnto vs the worke of our redemption being now complete and perfected and might testifie that eternall righteousnesse was brought vnto vs. For which cause Augustine calleth it the confirmation of the Catholike faith To the same effect is that Ephes 4.10 He ascended that he might fulfill all things namely all the oracles and prophecies which were extant of him such as was the foretelling of his ascension and which it behoued to be fulfilled to accoÌplish the work of our redemption 2 That he might giue a cleare testimonie of his Godhead by which mans nature was caried on high 3 That hauing ouercome death he might obtaine that glorie in his humanitie which before the foundations of the world were laid was prepared for him a Ioh. 17.5 For then Christs glory was made most apparant when as the new guest who was both God and man was entertained in heauen which then the Angels had not seene from beginning of the world To the same purpose is that which is said Psal 24.7 Ye Princes open your gates that the king of glorie may enter in 4 That he might prouide for vs a mansion and abode in the heauens and might put vs in certaine hope that our soules being separated from our bodies should go vnto him and that we also may ascend into heauen in bodie also at the last day for where the head is there also must the members be Iohn 14.3 What are the effects and fruits of the Lords ascension 1 Captiuitie was led captiue Christ triumphed ouer Sathan death sinne and hell of which it is said Coloss 2.15 And he hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed ouer them in the same crosse 2 The sending of the Comforter that is the holy Ghost and that visibly namely on the fiftieth day after his resurrection Act. 2.1 c. Which the Apostles should not haue receiued vnlesse Christ in his bodie had departed from them Iohn 16.7 Then a visible powring out of diuers giftes of the same spirit vpon the Church Epist ad Dardanum And to this effect is that saying Ephes 4.10 He ascended that he might fulfill all things not in his
ãâã ãâã ãâã ãâã ãâã is alwaies atrributed to faith in the Scriptures which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4 2â so also is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Ephes 3.12 By faith we haue ãâã ãâã ãâã ãâã ãâã boldnesse or freedome and entrance ãâã ãâã ãâã ãâã ãâã with confidence by faith in him In briefe there is no man faithfull but he who being perswaded that God is fauourable vnto him is so assured of his saluation as that he doth boldly insult ouer the diuel and death after the example of Paule Rom. 8.38 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come can separate vs from the loue of God And vers 16. The spirit of God witnesseth with our spirits that we are the sonnes of God Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust Yes surely for Dauid Psal 31.23 I said in my hast I am cast out of thy sight And neuer will it be so well with vs in the course of this present life that we shal be cured of this disease of distrust but rather shall be wholly replenished therewithall But this vncertaintie or vnquietnesse faith hath not of it selfe but from our infirmitie Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God For this cause Dauid himselfe Psal 42.6 why art thou cast downe my Soule and vnquiet within me wait on God For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confidence of Gods mercie to be shaken from it And therefore Iob. 13. Though the Lord kill me yet will I trust in him And Psal 23.4 If I walke in the midst of the shadowe of death yet will I feare no euill for thou art with mee And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God Cannot that faith faile As faith receiueth increase according to that Luk. 15.5 Lord increase our faith So it may also receiue decrease may suffer as it were a backsliding so as sometimes by the storms of diuers temptations it may be shaken obscured ouerwhelmed and waxe faint yea euen in the Saints like as reason in dronken men and infants is laid a sleepe and buried as in Dauid when he committed adulterie and in Peter when he thrice denied Christ but yet it is neuer quite shaken off or extinguished For the purpose of our election is sure and therefore it is necessarie that faith which followes election should haue the gift of perseuerance to accompanie it for the gift of God and fath is among them and the calling of GOD are without repentance Rom. 11.29 And Christ himselfe did pray vnto his father surely no lesse for the rest of the elect that their faith might neuer faile them then hee prayed for the faith of Peter Luc. 22.32 c Moreouer Paule Ephes 1.13.14 saith That we after we beleeued were sealed with the holy Spirit of promise and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased And Phil. 1.6 What good work God beginneth in his elect the same he will performe vntill the day of Iesus Christ And therfore how small and weake soeuer faith be in the elect yet because the spirit of God is a pledge and seale vnto them of their adoption the print thereof can neuer bee blotted out of their hearts Lastly seeing that the faith of the elect is opposed to temporarie faith it followeth therefore that it is perpetuall But shall not faith once haue an end In respect of the obiect namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith 1. Cor. 13.8.10 Prophecyings shall be abolished and knowledge shall vanish away when that which is perfect is come then that which is in part shal be abolished For there will be no vse of faith when those things are performed and indeede fully exhibited which wee doe in this life beleeue and hope shall be giuen vnto vs. But if wee speake absolutely of Christ without the integuments of the word and Sacraments then faith in him or if ye had rather so terme it the thing it selfe called by that name that is to say the knowledge and apprehension of Christ shall neuer cease but shall be most perfect in heauen not now any more by the ministerie of the word but by the beholding and contemplation of Christ himselfe The knowledge it selfe I say shall not be abolished nay it shall be perfected but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe For this is that which the Apostle called perfect 1. Cor. 13.10 After that which is perfect is come But is a faint faith in Christ a true faith Yea indeed For more and lesse doe not change the kindes of things and it is referred vnto one and the same Christ neyther doth it swarue form him and therefore as touching reconciliation with God Remission of sinnes and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly and with lesse fruit And therefore Esay 42.3 Christ will not breake the brused reed nor quench the smoaking flaxe That is to say those that are weake in faith he will mercifully aduise those that are staggering and wauering in faith he will confirme and strengthen and those that haue any sparke of the truth though it be as it were dying hee will cherish and maintayne Rom. 14.1.3 Him that is weake in the faith God hath receiued And 2. Cor. 12.9 The power of God is made perfect through weakenesse Which is the third adiunct of faith That it is liuely and effectuall in the elect Whence is it that it is called liuely and effectuall First from the affections secondly from the actions which it produceth in the beleeuers The affections are those which are stirred vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith 1 A liuely and assured feeling of Gods loue towards vs diffused in our hearts a Rom. 5.5 2 An assured hope and expectation of life eternall b Ibidem 3 A filiall loue and feare or reuerence whereby the faithfull doe endeuour to please God and doe verie carefully feare and beware to offend him also a loue of Christ and a delight in him For the loue of God is not of the essence and nature of faith but a
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes ãâã ãâã ãâã ãâã ãâã and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
eternall called a reward In a generall signification according to the proper phrase of the Scripture whereby wage doth signifie not by relation but absolutely the extreame part or the end of any thing Also rewarde yet free yea a gift as Paule declareth Rom. 6.23 The wages of sin is death but the gift of God is eternall life through Iesus Christ our Lord. 2. Not as a cause but as a consequence because that though eternall life be giuen for another cause to wit for the merit of Christ apprehended by faith yet it is giuen also as an appurtenance in recompense of the labours and miseries which the godly suffer in this life as Christ saith Mat. 19.29 Whosoeuer forsaketh houses or brethren c. For my name sake shal receiue an hundred fold and shall inherit eternall life euen as the inheritance is giuen to the sonne not fot doing his duetie but because hee is a sonne according to that common saying As soone as the sonne is borne the portion is due as also in recompence of his obedience And why doth God promise reward to the good workes of his children Because they beleeue now they which beleeue are righteous through the righteousnes of Christ imputed vnto them to the iust life is promised and abundance of all good things To what purpose doth hee thus promise 1. That they might bee spurred on to doe their duety more cherefully 2. That they might be testimonies of Gods prouidence because the goods of this life come from him and are distributed at his pleasure according to the saying in the Prouerbs Pro. 10 20. The blessing of the Lord maketh rich and that hee will preserue his Church in this life and prouide for his wherefore Christ saith Seeke first the kingdome of God and his righteousnesse and other things shall be added vnto you Math. 6.33 3 That God might stirre vp his to beleeue to call vpon him to hope and giuing of thankes according to that Psal 50.15 I vvill deliuer thee and thou shalt glorifie me 4 That they might be remembrances and pledges of the promise of grace for which they are bestowed vpon vs. What causes ought to prouoke vs to liue vvell 1 The commaundement of God whereunto all creatures should obey 1. Thess 4.3 This is the vvill of God euen your sanctificaiton 2 Our dutie which we owe that we may declare our thankefulnesse towards him Rom. 8.12 We are debtors to God and not to the flesh neyther are we our owne men but his who hath elected vs to holines of life Luke 17.10 he hath redeemed vs from all iniquitie and cleansed vs in the bloud of Christ that we might be made followers of good works a Luk. 1.74 75. 1 Cor 16.19 20. 3 The necessitie of order of the cause and the effect for a good tree bringeth forth good fruit Math. 7.17 and they that are lead by the spirit of God are the sonnes of God Rom. 8.14 1. Iohn 3.9 Euerie one that is borne of God doth not commit sinne that is by affirming the contrarie he endeuoureth after holines because the seed of God abideth in him that is the holy Ghost so called by the effect because by his vertue as it were by a certaine seed we are made new men 4 Faith which cannot be kept where we go on in sinne against conscience 1. Tim. 1.19 Fight the good fight hauing faith and good conscience vvhich being put avvay some haue made shipvvracke of faith 5 The excellency of good workes because thorow Christ they are that worship which pleaseth God or sacrifices of thankesgiuing seasoned with faith as it were with salt kindled with the holy Ghost as it were with fire from heauen and sanctified by the merit of Christ and accepted of God thorow Christ 1. Pet. 2.5 6 Our owne dignitie For being iustified wee are the sonnes of God the holy Temple of GOD Kings and Priestes annoynted of the holy Ghost wherewith being clothed wee ought to publish the righteousnesse of God in thought word and deed and the prayses of God by confession 7 The promises of Gods blessings as well corporall as spirituall Leuit. 26.34 a Deut. 28. Esa 1.19 If ye vvill vvalke in my precepts I vvill giue you raine in due season and the free reward of our patience and obedience toward God as Moses Heb. 11.26 is said to haue respect to the recompence of revvard because 1. Timoth. 4.8 Godlinesse hath the promises of this life and that vvhich is to come 8 The good that comes by them for wee must doe good workes to further our neighbour by our godlinesse to glorifie GOD and to stoppe the mouth of the aduersaries b Luk 6.7 1 Pet. 2.12 14. c. Titus 2.8 9 That by the fruits of faith wee may be made more certaine of our election and vocation and being made new creatures may nourish in our selues the hope of life eternall 2. Peter 1.10 Iames. 2.17 Why must we auoid euill workes 1 Because they displease God Psalm 5.5 Thou art not a God that delightest in iniquitie neyther shall the vvicked dvvell vvith thee and they prouoke him to anger thou hatest all those which vvorke vvickednesse verse 6. 2 They doe dishonour the profession of the Gospell and the glorie of God Rom. 2 24. For your sakes is the name of God euill spoken of among the Gentiles as Nathan saith to Dauid 2. Sam. 12.14 Thou hast caused the enemies of the Lord to blaspheme by this meanes 3 Because they draw downe vpon vs punishments both publike and priuate warres famine pestilence c. Deut. 28.15 c. If thou vvilt not heare the voyce of the Lord thy God Leuit. 26.3 14. c. thou shalt be cursed vvhen thou goest forth into the field c. Againe Thou doest chastice the sonnes of men for their iniquities Psal 90.8 4 Because there followeth the tyrannie of Sathan into whose power the reprobate are deliuered vp in whose snares they are taken captiues and doe his whole pleasure 2. Tim. 3.26 5 Because by ill doing all spirituall exercises are hindred faith is weakened the conscience wounded calling one God disturbed and ceased the holy ghost greeued Ephes 4.30 do not ye greeue that holy spirit of God wherewith ye are sealed 6 They deserue eternall damnation as Paule witnesseth they that doe such thinges haue noe parte in the kingdome of god neither shall they possesse it Galat. 5.21 1. Cor. 6.10 Are good workes necessarie to saluation The question is ambiguous for if it be taken in this sense that our good workes are so necessarie to saluation that they are the cause or merite of righteousnesse saluation and life eternall it is false But if it be vnderstood that new obedience is necessarie so as it be a duety which we owe and an effect necessarily following reconciliation it is true 2 Because god will saue noe man without repentance and the gift of the holy ghost is necessarie to life
It is double 1. For comfort that we are freed from the dominion of sinne which maketh vs strangers from God The other for instruction that we should be thankfull to him that hath deliuered vs and with all care to take heed we do not againe intangle our selues in the snares of sinne least the later end be worse then the beginning c 2 pet 2.20 that is least our last estate be more miserable then our former d Mat. 12 15. Therefore Rom. 6.14 Paul reasoneth thus sinne ought not to raigne in vs because wee are not vnder the lawe which maketh vs guilty and prouoketh vs to sinn for which cause it is called the power of sinne e. 1. Cor 15.56 but vnder grace that is indued with the spirit of Christ by vertue whereof we do subdue the reliques of sinne Gal. 5.13.14 VVhat is the second parte Freedome from the morall law not in regard of obedience but in regard of iustification and condemnation that is from the dominion rigour extreame iustice the importunate exaction and iustification of the lawe or from the necessitie of perfect fulfilling of the law to attaine to righteousnesse Againe from the binding ouer to punishment and therefore from the care and feare of the anger and curse of God or of eternall death for breaking the law Gal. 3.13 Christ hath redemed vs from the curse of the law being made a curse for vs that is he susteined the curse inflicted by the law that we might escape the same and that we might obtaine the blessing of Abraham in Iesus Christ and that we might receiue the promise of the spirit by faith Hence Paul saith Rom. 6.14 we are not vnder the lavv because we are not vnder the curse nor vnder compulsion And that the lavv is not giuen for the Iust to vvit in regarde of the burden of the curse and compulsion VVhy are not wee freed thorow Christ from the first death as well as from the second death seeing both of them are the vvages of sinne and depend vpon that threatning Gen. 2.17 whensoeuer thou sinnest thou shalt die Because the kingdome of Christ is not of this worlde Iohn 18.36 Though he hath not cleane taken away the first death yet to the faithfull he hath changed the nature of it So as it is the vtter abolishing of the reliques of sinne and a gate vnto eternall life according to the rule Rom. 8 27. to them that loue god all things are a furtherance for their good which Dauid meaneth Psal 116.15 pretious in the sight of the lord is the death of his saints And Paule Philip. 1 21. death is to me aduantage And verse 23. I desire to remooue from hence and to be with Christ And. Eccle. 7.2 the day of death is better then the day of ones birth And Cyprian saith death is the gate to life the victorie of warre the hauen of the sea 3 We must put a difference betweene the times of the Kingdome of grace and the glory of Christ and the distinct times of the benefits of God the soule of the beleeuer is regenerate in this life but the body must of necessity first die before it be regenerate 1. Cor. 15.36 43. That which thou sowest is not quickned except it first dye now saith he verse 44. it is sowne a naturall body but it riseth a spirituall body not in substance but in quality for he calleth that a naturall body which liueth by the soule alone and a spirituall which together with the soule is quickned with the spirit of God 4 For the exercising of the faith hope inuocation and of the dutyes of charity of the faithfull in the conflict 5 Because the death of the flesh according to the saying of Paule 1. Cor. 15.26 is the last enemy which must at length be abolished by a glorious resurrection VVhat is the vse or effect of this libertie That the beleeuers haue a quiet conscience they doe no more tremble at the law but are delighted with it a They beleeue that their obedience though imperfect is acceptable to god as to a father b VVhat is the third parte of Christian lihertie The giuing of the holy ghost which is the inuisible inward sealing vp of the former Rom. 8.15.16.18 ye haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry abba Father And. Verse 16. And he testifieth with our spirit that we are the sonns of God now if we be sonnes then heires also euen the heires of God and fellow heires with Christ He doth also take away the vaile of our heart that is that miserable slauery of blindnes and the yoke of darknes whereunto we are subiect by reason of sinne and doth enlighten the heart conuerteth it to the Lord and maketh vs fit to behold the light of the Gospell that we may be deliuered from this slauerie of blindnesse into the libertie of light Therefore 2. Cor. 3.17 Where the spirit of the Lord is there is libertie that is quickening or illumination thorow the holy Ghost by the preaching of the Gospell whereby that vaile of ignorance darknesse and weakenesse is taken from our hearts that we might be able to behold the glorious face of Christ and lastly it causeth vs to obey the law not by constraint but willingly and chearefully Psal 51.14 What is the fourth part of Christian libertie Freedome from the rites of Moses his Law or from the ceremoniall Law and much more from the traditions and inuentions of men which are ordained for the worshipp of God and first from the sacrifices and sacraments commaunded of God to the people of the Iewes which because they were but types and shadowes of the truth ought to cease after the truth was reuealed as now being fulfilled and hauing obtained their end for which they were ordained as the Apostle teacheth in the whole Epistle to the Hebrewes concerning which we must obserue this rule All the ceremonies of Moses before at or after the comming of Christ in the flesh are abolished so as he which will obserue them falleth from the libertie which we haue in Christ Gal. 2.4.5 and chapt .. 3.25 After that faith came c Ep. 2.15 Ga 2.14.16 vvee are no longer vnder the Schoolemaister Further from the necessitie of obseruing certaine legall things concerning things indifferent as of the choyse and eating of certaine meats obseruing of daies and such like of both which parts of libertie Gal. 5.1.2.13 a What call you things indifferent Basill calleth them such things as be in our power and indifferent ãâã ãâã ãâã ãâã ãâã Nazianzene such things as be placed in the meane Chrysostome vpon the Rom. calleth them things indifferent So then things indifferent are workes or actions which of themselues ãâã ãâã ãâã ãâã ãâã and in their owne nature are neyther good nor euil but are iudged good or euill by the circumstances of the vse of them Or else those things or
the order of Application Analyticall namely that euery one who seeketh the declaration of his election should not begin at that most excellent degree that is at the verie secret purpose of God without Christ and the voice of the gospell crying out in the Church for so will it fall out that he cannot at all endure that immensurable right of God in a contrarie course but let him so begin at the lowest degrees as at the effects namely let him make his beginning at the calling through Christ the hearing of him according as Rom. 8.30 Those whom he hath elected he hath called so he may by little and little come to that principall part of our saluation where at last hauing found a firme and substantiall remedie against all tempests he may rest as it were in harbour in this wise Let him search diligeÌtly if he heare the word of God with a good heart and therewith be well affected both to God-ward and toward his neighbour for this is an effect of Regeneration and Sanctification from thence to faith whether he feele himselfe to be in Christ by faith or whether he doth beleeue on Christ From faith to iustification from iustification let him go on to effectuall calling By which graces of God if they be in vs euery faithfull man may most assuredly iudge of his owne election a Iohn 1.12 Eph. 1. v 4 5 1. Pet. 1.20 21.22.23 For sense and motion are not more certaine proofes of an animall life then Faith Hope Charitie are arguments of our election Besides in the childreÌ of God there is a singuler testimony of the holy Ghost testifying to our spirit that we are the sons of God by which spirit vve crie boldly Abba Father Rom. 8. ver 14.15 Gal. 4.6 But if sonnes then heires vvith God and fellovv heires vvith Christ and so from the last to the first praedestinate to life Hereunto belong also certaine outward things as annexed to them viz. harkening to the word of God and signing of the Sacraments whereto we attribute the second place But vvhat if any shall not as yet feele these effects of faith of the holy Ghost and of regeneration or shall feele them vveake shall he therefore make account that he is of the number of the reprobate or shall he despaire of his saluation By no means but let him rather flie to the word and will of God therein reuealed that by obeying it he may obtaine saluation a Rom. 10.8 14.15 1. Cor. 11.24.25 neyther ought any to despaire of the mercie of God as long as he doth not sinne against the holy ghost for some are effectually called of God later then others as that famous example of the thiefe hanging on the crosse sheweth b Luk. 23 40.41.42 Is there a certaine number as well of the Elect as of the Reprobate Surely with God there is but not with vs Iohn 13.18 I knovv whom I haue chosen 2. Tim. 2.19 the Lord knoweth who are his and by consequent who are not his But are there few that shall be saued Luke 13.23 or is there a greater number of the Elect then of the Reprobate Seeing there are few which find the way of life c Mat. 8.13 14. and it is but a fourth sort of them neither which receiue the word of God with an honest and pure heart surely the number of them is great if it be considered by it selfe But comparatiuely if the number of them that shall be saued be laid vnto the number of them that perish then surely Christ being Iudge the number of these is the greater d Math. 20.26 May the regenerate assuredly by faith make mention of their Election and may they glorie thereof in the Lord They may and ought so to doe 1 Because they shall glorie to the Lord that they are Christs chosen people and peculiers Isa 44.5 2 Those that are foreknowne predestinated and elected the same are called iustified and sanctified neither can they be seperated from the loue of God Rom. 8.29.30.31.35.38 3 Because God confirmeth annoynteth and sealeth vs with others partakers of the faith into Christ through the holy Ghost 4 Because the sonne casteth forth none that are his Iohn 6.31 Nor suffereth one sheepe to bee taken from him Iohn 10.28 5 Because wee must certainely and constantly beleeue in God the father in Iesus Christ and in the holy ghost that there is a holy Catholicke Church a communion of Saints that our sinnes are forgiuen vs through Iesus Christ and for his sake and that the raysing vp againe of the flesh and life euerlasting is assuredly promised 6 Because Gods decree cannot bee made voide Hence our comfort is 1. Iohn 3.14 We know that we are translated from death to life and vers 21. If our heart condemne vs not we haue boldnesse with God And chap. 5.19.20 We know that we are of God vve knovv that the sonne of God is come and hath giuen vs a minde to know him which is true May the Elect perish No neyther be seduced finally Mat. 24.24 I Because they are the blessed of the Father for whome is prepared the kingdome before the foundations of the world were laid Mat. 25.34 2 And it is the fathers will that they which are giuen to the son perish not Ioh. 6.39 3 They are committed to the sonne Ioh. 17.12 4 They are kept by the power of GOD through faith 1. Pet. 1.5 5 And to them is giuen faith and perseuerance to the end Act. 13.48 Phil. 1.6 6 Last of all Gods purpose is vnchangeable But many seeme possible to he blotted out of the booke of life by the place in Exod. 32.32 Blot me out of the booke of life and Psal 69.29 Let them be blotted out of the Booke of life It is the fallacie of a figure of speech For Moses saying is partly Hyperbolicall and Exstaticall of a minde onely bent vpon saluation of the chosen people partly hypotheticall namely if it might be possible as is that speach of Paule Rom. 9.3 I vvould vvish my selfe to be separate from Christ for my brethrens sake Such accompt did they make of the glorie of God and such was their loue towards their brethren And Psalm 69. the Prophet by speaking figuratiuely doth desire nothing but that Hypocrites who seemed in the errour of themselues and others the sonnes of the kingdome and are called the vnwritten might bee manifested that they belong not to the companie of the elect and therefore he addeth Let them not bee vvritten with the iust Of whom 1. Iohn 2.19 They went from among vs but they vvere not of vs For had they beene of vs they vvould in like sorte haue remayned vvith vs but this came to passe that it might appeare that all are not of vs. But vvhat doth it follovv of the doctrine of praedestination that it skilleth not hovv any man liue seeing the elect can no more fall avvay vvhatsoeuer they doe neither can
ouer all things authoritie of iudging and euen the decree it selfe Dan. 7.9.10 The auncient of daies did sit and he sat in iudgement and the bookes were opened and Iohn 16.8 When the holy Ghost commeth he will reproue the world of sinne of righteousnesse and of iudgement 2. The vrgent cause in vnbeleeuing men is originall and actuall sinne against the law of god also the contempt of the gospell but in god most vpright iustice being an auenger of iniquitie and a maintainer of pietie according to the eternall decree of god himselfe 3. But as concerning the manner or exercise of the iudgement the Efficient cause and helper of iudgement or the Iudge that shal be is Christ the sonne of God as he is man or the sonne of man For truely euen he shall iudge who was iudged himselfe that the wicked may behold his glorie whose meekenesse they despised Ioh. 5.22 The father iudgeth no man but hath committed all iudgement to the sonne And ver 27. To him he hath giuen power to execute iudgement in that he is the sonne of man Act. 10 42. He commaunded vs to preach vnto the people and to testifie that euen Christ is ordained of God a Iudge of quick and dead And chap. 17 31 God hath appointed a day in the which he will iudge the world in righteousnesse by the man whom he hath appointed Ro. 2 16 There shall be a day wherein God shall iudge the secrets of men by Iesus Christ 2 Tim. 4 1. Iesus Christ shall iudge the quick dead in that his glorious coÌming in his kingdom 4. ãâã ãâã ãâã ãâã ãâã The Angels shall be ministers who shall be present to serue Christ in the execution of his iudgement for they shall gather before him all people they shall separate the elect from the reprobate they shall carie the elect to meete Christ in the ayre they shall cast of the reprobate with the diuell and his Angels into euerlasting fire a Math. 25.31 Shall then the sonne without the father and the holy spirit be the iudge and execute that iudgment Not simply but after a sort that is according to the argumeÌts and reasons which in this separate him from the father because the father iudgeth no man namely a part as the Iewes thought but hath committed all iudgemeÌt to the sonne that is to say that he might iudge and gouerne all things by the sonne Ioh. 5.22 Or because the sonne is wisdome and trueth begotten and proceeding from the father and representing him perfectly and iudgement ought to bee performed in wisdome and trueth therefore is the power of iudgement giuen to the sonne of God by a certain appropriation that as the father worketh all things by the sonne Ioh. 1.3 for as much as he is the cunning of the father saith Augustine lib. 6. de Trinit So likewise doth he iudge all things by the sonne for as much as he is the wisedome and trueth of the father which is signified Dan. 7.9 13 where first it is said that the auncient of daies did sit and after is added that the sonne of man came euen to the ancient of daies who gaue him dominion and honour and a kingdome whereby is giuen vs to vnderstand that the authoritie of iudging is in the father from whome the sonne receiueth power to iudge Therefore is not the father said to iudge in that day for in the iudgement to come the father shall not appeare in visible forme but the sonne shall in the forme of a seruant which truely is not the forme of the father but of the sonne saith Augustine neither is it that forme of the sonne wherein he is equall with the Father but wherein hee is lesse then the father that in iudgement hee may bee cleerely perceiued of the good and bad and may performe those parts which belong to a Iudge Math. 24.30 Doth the povver of iudging accord in Christ as he is man and not as he is God onlie It doth because the father hath giuen him power to execute iudgement in that he is the sonne of man not truely for the condemnation of humane nature for nothing could let all men to be iudges but for the glorious condition which followeth the personall vnion of the diuine and humane nature because in his humane nature he is head of the whole Church a Eph. 1.12 Col. 1 18 God hath subdued all things vnder his feet 1. Cor. 15.27 and because of the entercourse of the Diuinitie to the soule of Christ it is meete for him to knowee and iudge the secrets of all hearts Therefore the iudiciall power accordeth in Christ not onely as he is God together with the father but also according to his humane nature for the agreeablenesse and affinitie betweene men and him moreouer they that are to be iudged shall behold him their iudge Who shall sit in companie vvith Christ the Iudge The Apostles and the rest of the Saints Mat. 19.28 a luk 22.30 I appoint vnto you a Kingdome saith Christ that ye may sit on seates iudging the twelue tribes of Israell And 1. Cor. 6.2 Know yet not that the Saints shall iudge the world that is the route of the vngodly and that we shall iudge the Angels meaning the wicked b Iud. 14 Reue. 20.4 which is said therfore to be 1 In as much as the Saints are the members of Christ the iudge 2 Because God hath ordained to gather all his aduersaries before himselfe and before the assembly of the Church c Ioel. 3.2 3 Because the Apostles shall iudge the world by their doctrine which they haue preached and shall approue the sentence pronounced by Christ and to his iudgement shall all the godly subscribe 4 The godly also shall iudge the wicked by the example of Faith and repentance by which meanes the Apostles faith shall take away all excuse from the Iewes for as Christ saith of the Queene of the South and of the Niniuites Luk 11 31. that they shall rise in iudgement and shall condemne that generation which was not moued at his preaching Who are they which shall be iudged All men without exception as many as haue bin since the creation of the word as it is in the Creede he shal come and iudge the quick namely whom he shall finde remaining on liue at his comming who shall be changed in a moment that is they shall bee translated from a mortall condition to an immortall and all the dead that is which are departed this life before the last day whom he will raise vp from death d Rom. 14.12 2 Cor. 5 10. We must all appear before the iudgement seat of Christ 2 And the Angels which sinned and kept not their first estate but left their own habitation are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day 2. Pet. 2.4 Iud. 6. 3 The man of sinne himselfe especially that sonne of Perdition Antichrist
Christ himselfe or Metonymically and ãâã ãâã ãâã ãâã ãâã in some sort namely that which belongeth to the publishing open declaring and testimonie of Doctrine or because the Propheticall and Apostolicall Doctrine onely whereunto the Prophets and Apostles giue testimonie or both the Olde and New Testament as saith Ambrose is the foundation of the Church Heereupon Gods Citie is said to haue had not one but twelue foundations wherein were written the Names of the Lambes twelue Apostles Reuel 21.14 Heereupon Iames Peter and Iohn seeme to bee Pillers of the Church Galat. 2.9 namely Metaphorically and after a sort because they sustayned the Church and Religion but Iesus himselfe being the corner stone who alone sustâineth the whole building Ephes 2.21.23 A foundation of strength and power in respect whereof the Church is said to be built on Christ God and man which belongeth to the Author foundation and merit of saluation the fountaine and efficacie of doctrine and the Church is founded vpon Christ when he alone is accounted for Wisedome Iustice Sanctification Redemption Life and Eternall glorie of the faithfull For this cause 1. Cor. 3.11 Other foundation can no man lay then that which is laid which is Iesus Christ And Isay 28.16 Christ is called the foundation stone Which is so proper vnto Christ that it communicateth in no participation with any other But in Christs words Thou art Peter and vpon this Rocke will I build my Church the Euanglist who interpreteth them saith not Thou art Petra a Rocke but thou art Petrus Peter neither doth he say vpon thee Peter but vpon this Rocke distinguishing manifestly Peter who is a part of the building from the Rocke whereon the building chiefely doth stay by changing of name person and by different termes Wherefore the Church is built vpon Christ the Rocke not on Peter the Apostle who eftsoone and often erred for the Rocke was Christ 1. Cor. 10.4 which Peter confessed in the name of all the apostles a Mat. 16.16.18 And he gaue the keyes not of fulnesse of power but of knowledge which in verse 19. he promised to al vnder the name of Peter who answered for all to all the Apostles equaltie and without difference b Mat. 18.18 Iohn 20.21 and in the person of them vnto all the ministers of the Church That speech also Feed my sheepe being thrice inioyned vno Peter for his three denials together Iohn 21. vers 17. ordaineth him a Pastor indeed ouer the flocke but not an vniuersall Pastor for it was also said vnto others Teach ye all nations Math. 28. vers 19. and it was spoken alike to all As the Father hath sent me euen so send I you Iohn 20.21 Finally neither was Noe who in the Arke was the head of his sonnes a type of the Bishop of Rome but of Christ c Gen. 7.13 1. Pet. 3.20 like as Baptisme is an Antitype of that deliuerance which befell vnto the Church in the Deluge What are the true and inward properties of the Church 1 Consent of the Doctrine of the Gospell 2 The inhabiting of God by the holy Spirit whereupon 2. Corinth 6.16 the Church is called the Temple of God and they vvho are led by Gods Spirit are called the sonnes of God Rom. 8.14 3 A right Faith Hope and Charitie True Religion according to Gods word Repentance Confession and a true calling vpon the true God all which doe as it were fourme a true Church The Apostles Creed is a token thereof although when the outward and vsuall Ministerie of the word is often for a season interrupted the Church is extraordinarily nourished by God as it were in the wildernes the same God raising vp teachers knowne vnto his small flocke after such a sort as himselfe according to his vnsearchable wisedome knoweth requisite and necessarie a Reue. 12.6 For as there may be a Church and yet lie hid so may there be teachers in a Church albeit not apparent to all What are the manifest tokens of a visible Church whereunto we may safely ioyââ our selues They are two The first and châefe note is the pure preaching and professing of Gods word comprehended in the writings of the Prophets Apostles because wheresoeuer the word is truly preached it is not without profit at all b Isai 55.11 Rom. 1.16 2 A lawfull administring of the Sacraments of Baptisme and the Lords Supper according to Christs institution with pure preaching conioyned thereunto as a part thereof if there shall be no iust impediment to the contrarie c Iosu 5.5 Iohn 10.4 5 27. 8.47 Act. 2.42 1 Cor 11.20 23 Mat. 28.19 20 Mark 16.15 Luk. 16.29 Rom 10.14 which notes doe neuerthelesse admit a more and a lesse and doe presuppose a lawfull calling of Pastors d Rom 10.15 Ephe. 4 11. And although holy discipline is also requisite in Gods Church yet if the Church gouernours faile of their dutie it must not presently be denied to be a Church as long as those two fundamentall and essentiall notes of a visible Church are remayning e Mat. 18.17 1 Cor. 5 5 Neyther is it material if other sects chalenge to themselues these notes but we must search diligently whether they doe so truly or falsly Also the preaching of the word is a cause of the Church and therefore by nature is more excellent and more famous then the Church it selfe Whether are 1. Antiquitie 2. Multitude of followers of some one doctrine 3. Succession in some one companie of Bishops chiefly of Rome 4. Miracles 5. Continuance 6. Vnitie and concord 7. Efficacie of doctrine 8. Holines of life in the Authors and Fathers of the religion 9. The gift of prophesy 10. Temporall felicitie 11. The title of Church Apostolicall or that it is one holy Catholicke Apostolicke Church these the notes of a true Church No 1 Because the names without the substance are not of force 2 From names proceed not a true and Apodeicticall but a false demonstration of the matter 3 These Notes are common vnto Turkes and Heretikes also for they may vsurpe these titles by which they may confirme that their rowts are and haue beene the true Churches of God which is absurd 4 Neither haue all those notes begun with the Church 5 Neyther are they perpetuall and proper euerie way nor Essentiall which are alwaies naturally in the thing it selfe being vnchangeable and the causes of that thing whereof they are notes but the most part seperable accidents and these notes themselues ought to bee examined according to the word of God Moreouer 1 The Church which now is ancient in time past was new And Ezech. 20.18.19 VValke ye not in the ordinances of your fathers I am the Lord vvalke in my Statutes And Tertull. Lib. de praescriptionibus Euerie first thing truest And Ignatius ãâã ãâã ãâã ãâã ãâã Christ is to mee the old Church whom not to obey is manifest destruction and Cyprian custome vvithout truth is the
before God hauing a couering on his head in which was granen the holines of God that God might be pleased with them Exod. 28.6 Although it appeareth and that by ancient institution 1. Chron. 24.2.3 that there were two priests who in course did exercise the Priesthood yet so as one was chiefe and the other next vnto him as it is plaine out of 1. Kings 25.18 and Luke 3.2 note we heere that it was not vnaduisedly done that the holy Ghost doth neuer in the New Testament giue the name of Priest or Priesthood peculiarly to the Ministers of the Gospell for Christ being made a Priest for euer according to the order of Melchisedech by the oath of God Hebr. 7.21 hath no companions of his Priesthood neither left he to his a Priesthood but a Ministerie and that because there remained for vs no such propitiatorie sacrifices to be performed as that was which was procured by the Priests in the law yet by a certaine similitude as they who preach the Gospell do kill with the spirituall sword and consecrate men to God they may be called Priests as also sometimes all the godlly are so called to whom it is said If ye will keepe all my commaundements you shall be vnto mee a kingdome of priests Exod. 19.6 What are Leuites Num. 8 7 They were inferiour Priests comming from and called so of Leui Iacobs sonne by Leah of whom some serued vnder the Priests in the Tabernacle and after in the Temple and they being purified by a holy water and sacrifice before the Church b Num. 18 6.3.6 did carie the Tabernacle which was portable and other things of vse and did minister to the high Priests as they sacrificed seruing them in the whole administation of sacrifices but they had not authoritie to sacrifice b Num. 18 6.3.6 and they themselues did pay tythes of their tythes to the Priests c Num. 16.26 for this cause the Deacons of the New Testament properly so called are by the ancient compared with them But of these afterward Dauid appointed holy Singers Treasurers for holy things Ouerseers and Porters and these from twentie yeares til 50 killed the sacrifices d 1. Chro. 23 35. but others being dispersed through diuers countries partly did seruice in the Synagogues and partly did sit in iudgement with the elders in the gate e EZec. 44.15 What were Scribes Of them there were three sorts one which stoode before Kings as 2. Kings 12.10 another who did write priuate contracts and instruments such as we call Notaries or Scriueners such were Cinney f 1 Chro. 2.55 Ierem. 32 1â Psal 45.2 and in a word they were called Scribes being more skilfull then others in Gods law and they especially were of the Tribe of Leui g Ioh. 1.18 Esd 7.6 who both in the Synagogues and in the Temple did teach the law for the which cause they were called Lawyers and Teachers of the law h Mat. 17.29.23.2 Mark 12.18 so also they were called Scribes because they did write and interpret the law as it were keepers and teachers of the holy Tables i Iere. 8.8 What were Prophets They were persons immediately and extraordinarily called by God who should speake k Mat. 13.52 Hebr. 1.1 by an extraordinarie instinct of Gods alone Spirit those things which they did vnderstand that is such as were extraordinarily raysed vp for the gouernment of the Church to aske God vpon present occasion concerning her present calamities l 1. Sam. 2 27. as also in want of Priestes to deliuer to others doctrine immediately receiued from God to interprete the Lawe to restore Gods worshippe and as often as the people fell awaie to reprooue with great zeale and sharpenes of speach the Priests and Kings sinning or negligent in their office m 2. Sam. 12.7 Exod. 22.21 and so should instruct them and stirre them vp to good workes foretell certainly things to come as the mutation of Empyres punishment of sinnes speciall euents and deliuerance to the glorie of God and good of the people and which was most principall to comfort the people with the hope of the Messias to come and therefore being mooued by diuine inspiration they prophecied in seuerall prouinces assigned them of his Conception Natiuitie Passion Death Resurrection comming to iudgement and euerlasting kingdome a These were called Prophets of the Greeke word ãâã ãâã ãâã ãâã ãâã to foretell to which answereth that Greeke word ãâã ãâã ãâã ãâã ãâã Isay 1.6 er 14. c. Ezâch 1.2.3 1 Pet. 1.1 2. Pet. 1.21 Esai 7.14 9 5.6 Mich. 5.2 Esai 53. Luke 24.27 Mantenesthai yet so as this belonges to profane prophets that to holy prophets Yet this is also true that they also are called prophets but distinguished from these who were ordinarie teachers and brought vp in the doctrine of the Law by men b Ier. 26.11.29.1 whence it is that Paule sometime vseth the word Prophecie for the interpretation of prophecies euen without the Spirit of fore telling things to come b Ier. 26.11.29.1 But by way of excellencie Christ the heade of all Prophets is called that Prophet Deut. 18.15 Iohn 1.45 Acts. 3.12 c 1. Cor. 14.29 Hovv vvere true Prophets made to prophecie Eyther by Visions and figures or Images offered to their minde or eyes d Num. 12.6 Whereupon they were called Seers e 1. Sam. 9.9 Thus Ieremie sawe an Almonde tree and a seething pot f Ier. 1.11.13 Ezechiell foure beastes and so many wheeles g Eze 1. Daniell the handwriting on the wall h Dan. 5.24 25. Zacharie a man riding vpon a red horse betwixt the Myrâle trees and foure hornes i Zach. 1.8.20 or by Dreames sent from GOD or by inward inspiration of Gods Spirit k 2. Pet. 1.21 or by expresse word by the apparition of an Angell representing GOD l Gen. 18.13 or by God himselfe speaking face to face with them that is familiarlie as hee did with Moses m Num. 12. 16.20.20 How did prophets differ from priests 1 Priests were euer of the tribe of Leui but prophets also of other trybes n Esa 1.1 20.2 Dan. 1.3 Amos 7.14 2. The Priests duety was not onely to pray and teach but also to performe holy rites which prophets did not for in that Elias sacrificed and that out of that place chosen by God o 1. King 18 38. it was extraordinary because he was moued by a priuate inspiration from God contrary to the generall law as Augustine saith in his 56 question vpon Leuiticus The lawgiuer when he commaundeth any thing contrary to his lawes his commaundement is to be reputed as a Law 3. Priests were chosen only by succession and had an ordinary ministery but prophets were sent by god at his pleasure after an extraordinarie sorte and inspired by his spirit without respect had euen of sex a Iud. 4.4 2. King 2.15 fourthlie priests might
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmeÌt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are sealeâ vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actioÌ is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. â But the Apostles after theÌ all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
same as a Diuine seale vnto the beleeuers b Act. 2.38 Secondly it is a document of mortification and renewing of our nature which Christ witnesseth that he both doth and will effect in vs by his spirit which though it be imperfect in this life yet it effecteth so much that though sin dwell yet it raigneth not in vs but rather is daily mortified more and more by the grace of the same spirit c Eph. 5 26 Tit. 3.5 Rom. 7.10 The inner man is renewed daily 2. Cor. 4.16 Thirdly it is the badge of our vnion and societie with Christ that we may knowe that we are conioyned vnto him as members to the head and therefore that we are now made pertakers of his goods and shall at the length be made partakers of himselfe together with his inheritance 1. Cor. 12.13 Wee are baptized into one bodie and hereof Paul proueth that we are the sonnes of God because we haue put on Christ in Baptisme d Gal. 3.26 that is because that we are conioyned vnto Christ the sonne of God by the Testimonie of baptisme Forthly it is an instrument whereby the plentifull effusion of the holy spirit vpon vs is communicated with his gifts of faith hope and charite and other vertues Tit. 3.6 by the Bath and renewing of the holy spirit which hee hath powred vpon vs plentifully as Augustine saith wee are made by Baptisme the members of Christ and of his fulnesse we haue all receiued Iohn 1.16 Fiftly it admonisheth vs sith wee shall become like vnto the Image of the sonne of God who is our head both in bearing the Crosse in his death and buriall as also in his setting of vs free his resurrection and glorie to come a Rom. 8.29 Sixtly it stirreth vs vp to innocencie to charity towards the saints to perpetuall mortifying of our selues and repentance and to frame our liues to Gods glorie b Rom. 6.4 Seauenthly it serueth as a full perswasion and confirmation of our faith likewise a consolation in tentations and tryals for that it is a Testimonie that God is wel pleasedl with vs in his son into whom wee are ingrafted by baptisme whose merits and benefits doe all belong vnto vs in whom wee are adopted to be the sonnes of God and that the father will gouerne vs by his spirit deliuer vs from eternall death and giue vs eternall life in the end Are all these benefits receiued by baptisme equally by all those which receiue the same No for they are not alike for the ingrafting into Christ and the benefits which follow it are not bestowed vpon the reprobate although they be offered them when they are baptised For God calleth and iustifieth regenerateth and glorifieth effectually them whom he hath elected predestinated to these things Rom. 8.3 but the elect aswell Infants as they of yeares are equally incorporated into Christ either in or before baptisme and are endewed with the imputation of his righteousnesse forgiuenes of sinnes and the right of eternall life for they are all alike the sonnes of GOD but regeneration is not wrought alike in all nor are the gifts of the spirit Faith Hope and Charitie giuen alike vnto all or receiued alike of all but according to the pleasure of God as the parable of the Talents teacheth c Mat. 25 15 and Ephes 4 7. To euery one is giuen grace according to the measure of the gifts of Christ we doe see that the effectes of Regeneration are more and greater in some and in other some fewer and lesser What is the other end of Baptisme That it may serue for our confession before men and is as it were a millitarie signe or note whereby we professe openly before men and Angels that we are incorporated into the visible Church of God to serue therein vnder Christ namely whilest wee doe protest that we doe consent with all Christians in one the same worship of the true God the Father sonne and holy Ghost and in one and the same religion and that wee are strangers from all the sectes of the Gentiles which do not truely worshippe God as he hath manifested in his word which confession of ours belongeth vnto Gods glorie What is the effect of Baptisme The sealing of the wholsome gifts of Christ and of our righteousnesse before God and the stipulation of a good conscience with God on Gods part whilest hee offereth and promiseth free saluation through Christ and the conscience on the other side answering and receiuing through faith that promised grace whence ariseth tranquillitie of conscience before God in him whom hee accounteth reconciled vnto himselfe through the resurrection of Iesus Christ 1 Pet. 3.21 And lastly a sure hope of being receiued into the kingdome of heauen Doth sinne remaine or is it all washed away in Baptisme It remaineth in Act by reson of the state of nature if wee respect the disease or roote of sinne and the matter it selfe but it is taken away by reason of the state of the person as touching the gilt or forme which is not imputed vnto the faithfull for their is now no condemnation to them which are in Christ Iesu Rom. 8.1 that is all sinnes both originall and actuall are pardoned in baptisme b Ezech. 36 75 Zach. 13.1 Marc. 1 4 1 Cor. 6.11 Heb. 10.2 Rom. 11.1 Gloss ad RoÌ 6 Whence Ambrose saith The grace of God forgiueth all things freely in Baptisme yea concupiscence is taken away not that it should cease to be but that it should cease to hurt Secondly it is daily more and more mortified Non vt non sit sed vt non obsit till at length it bee vtterly extinguished and taken away in death They are therefore deceiued which thinke that wee are by baptisme restored in this life vnto the same righteousnesse puritie of nature which Adam had before his fall For sinne is left to continue and dwell in him still who hath yet obtained the remission of all his sins by baptisme d Rom. 7 17 18 Yet not to reigne but that he that is borne againe might afflict it as an Enemie ouercome and bound And as we read of Adonibezeck e Iudg. 1 6 ouercome by the Israelites he must cut off the hands and the feete of sin so mortifie it till it be quite dead Furthermore the punishment of hell is taken away together with the afflictions of this life though they abide awhile for our exercise and our greater glorie that sinne dwelling in vs may bee mortified and our faith and pietie exercised and encreased as it is said Iud. 3.1 These are the Nations which the Lord hath reserued that he might instruct Israell by them and that the members might not be vnlike their head whereunto they are incorporated Rom. 8.17 for we suffer with him that we may be together glorified with him VVhat is the right and lawfull vse of Baptisme If we referre it to those ends
vnderstand the solemne profession of the Christian faith or finally the giuing of thankes and bestowing of almes What is it to Take Amongst the Euangelists it is ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which is properly vndrestoode of the hand from whence also euery thing whereby a thing is taken as the handle of a cuppe the eare of a pot the hilt of a weapon is called of the Grecians ãâã ãâã ãâã ãâã ãâã 2. Neither is it like to be true neither can it be gathered out of the historie of the institution of the Lords Supper nor by the maner of the sitting of Christ and of his Apostles at meat that Christ in the first Supper put bread into euery Apostles mouth For Io. 13 23. Iohn is said in the last Supper to haue leaned of Iesus bosome namely according to the manner of feasts of that time wherein in taking of meate they being stretched forth did leane vpon the ground or in an high chamber trimmed with beds as wee may reade Luk. 22.12 so that they did make as it were a certaine circle and the next did as it were leane vpon the former their heades alwaies within and their feete stretched out without 3. Moreouer the manner of taking both of me ate and drinke with the mouth not with the hand agreeth not to those of age and to the great ones that is to those which haue their wits exercised to discerne both good and euill a Heb. 5.14 such as it behoueth all them to bee as much as may be which are commaunded to examine themselues before they come to the Lords table but to Infants yet crying and which cannot discerne betweene their right hand and their left b Ionah 4.11 4. Furthermore that the word of Taking is to be vnderstood of the taking by the hand it is euident because otherwise there should bee a manifest Tautologie in the words of Christ when the taking of the mouth is necessarily vnderstoode out of the wordes by themselues ãâã ãâã ãâã ãâã ãâã that is to say Eate and Drinke 5. The practise also and vse of the ancient Church doth shewe the same whose example is extant in the worâs of Ambrose to Theodosius the great Emperour How wilt thou stretch out the hands from which innocent bloude doth yet drop How wilt thou take the holy body of the Lord with such hands Theodoreâ hist Ecâlesiasticall bâ 5 Chap. 8 with what rashnesse wilt thou take in thy mouth the cup of the pretious bloud since that by the furie of thy words so much bloud is vniustly shed Therefore it is a superstitious thing to forbid the communicants to take Eucharisticall bread or cup for the inner mouth is no more holie then the lips and hands Wherefore they which put in whole little morsels into the mouth not into the hands of the receiuers I caÌnot tel with what reason they can deny that they are papisticall and do cherish the spawne of superstition amongst their people What is declared by this receiuing of bread and wine into the hands As true a spiritual sealing within vs by the instrument of faith both of Christ himselfe and also of his benefits necessarie to our saluation as there is a true and certaine receiuing of these signes into the hands of the takers What doth the bodilie eating and drinking of this bread and this wine and moreouer the conueying of it into our body signifie That Iesus Christ receiued by the instrument of faith by a Diuine vertue through the Couenant of a new league is so farre made ours that hee doth passe as it were into vs by an incomprehensible mysterie to seale vp spirituall life in vs and wee in like manner passe into him yet with this difference that in naturall eating and nourishment those things which we eate and drinke by the strength of naturall heate are changed into our substance that there may be a renewing of that which began to be consumed but in spiritual nourishing the bodie and bloud of Christ doe so nourish and renewe vs and make vs one bodie with Christ that they doe change vs but are not changed in vs because wee had neede and must bee conformed to Christ and made like to his Image Rom. 8.29 Phil. 3.10 Is the giuing of the signes and eating them with the mouth and the giuing and eating of the things signified one and the same in number and kinde No in no wise 1 For as there are two persons administring the Lords supper on of the pastor performing that which is done outwardly and without an other of Christ effecting by his holy spirit that which is done inwardly 2 And as the whole action of the Lords supper doth consist of two things one earthly corporall and to be perceiued by the senses themselues Another heauenly spiritual and to be vnderstood by a faithfull minde 3 And as there are two parts of a man whereof one is the body the other the soule so there are two diuerse giuings one to the body which is done by the minister and another to the minde performed by Christ And so many eatings that is to say one outward corporall orall naturall and sensible namely of sensible signes which also is called Sacramental which is done by the instrumeÌt of the mouth the other inwarde supernaturall of the things signified and to be perceiued with the eyes of faith which is called spirituall That first was instituted by Christ that it might be an expresse image of this spirituall eating and drinking This twofold eating Augustine acknowledged He which eateth within not without he which eateth in heart not which presseth with his tooth Tractat. 36. vppon Iohn b. 4. dist 1.9 And Lombard As there are two things of the sacrament so there are two waies of eating one sacramentall whereby the good and bad doe eat the other spirituall whereby onely the good doe eat For looke what those earthly gifts are to mans body the instruments thereof that are heauenly giftes to the soule the most excellent instrument thereof which is faith But earthly signes are laid hold vpon with the body and the instruments thereof that is to say sensibly and corporally therfore the celestial good things are receiued onely with the soule and with the instrumeÌt thereof that is to say by faith spirituallie and intellectuallie a Ioh. 6.35 froÌ whence also that may be gathered that the word manducandi that is of eating is taken concerning the partaking of the signes properly but concerning the participation of the bodie of Christ in a borrowed sence Seeing that the flesh of Christ is corporall is not the eating of it in the Supper also corporall Truely the flesh of Christ is corporall in respect that it is a bodie but it is not corporall by speaking properly in respect that it is meat for as much as our bodie is nourished neither with his flesh nor bloud as if it were foode for this corporall
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
Soule created Gen. 2.7 Iehouah Elohim the Father Sonne and holy Ghost breathed or inspired which is spoken after the manner of men into his nostrils the breath of liues as Col. 1.16 God is said to haue created all things by the Sonne as well visible as inuisible What manner of breathing was that Some there be who by the name of breathing vnderstand nothing else but the commandement of God as though Moses shold haue said by the very commaundement of God the soule was put into the bodie The most auncient Fathers Iustinus Irenaeus and Tertullian are of opinion that the Sonne ãâã God âuen at that very time taking vnto himselfe the shape of a mans bodie for the present wherein afterward he appeared to the Fathers to be a beginning of that which afterward he performed truly and indeede tooke clay in his hands and thereof framed the bodie of Adam to the likenesse of that bodily forme which he tooke vpon him and by breathing into Adams nostrils put into him the soule afterwards he tooke one of the ribs of Adam and builded Eue of that Which opinion of the Fathers seemeth to haue nothing contrary to the analogie of faith For Christ in the Gospell by such like actions as when he made clay with his spittle wherewith he annointed the blind man Iohn 9.6 and by breathing vpon the Apostles gaue them the holy Ghost did signifie that it was euen he himselfe that had framed Adam of the clay and had breathed into him the liuing soule And therefore that breathing whereof Moses speaketh was created and no part of the Deitie it selfe and it was a visible signe of an inuisible thing to wit of the soule which the Sonne of God created and put into the bodie of Adam as that breathing of Christ wherewith he breathed vpon his Disciples was not the spirit of God himselfe but a visible signe of the holy Ghost Whereof then was the Soule created Not of the Essence of God as the Manichees thought for whatsoeuer is of him is the same with himselfe neither is that any other then the Sonne and holy Ghost but it was by God not of the heauenly bodies not of the elements fire or aire not of the temperature and composition of the humours of the hodie not at all aduenture made of the motes for in these as Tully saith in his booke of Tuscul quaest there is nothing that hath in it the force of memorie vnderstanding thought that is able to remeÌber things past foresee things to come and can comprehend things present all which are things onely diuine but altogether created of nothing euen as it is also created of nothing in euery particular man a Zach. 12.1 For which cause God is called the Father of spirits Heb. 12.9 And indeed Paul saith well out of Aratus that we are the generation of God Act. 17.28 but in regard of the qualitie not the substance to wit so farre forth as we be adorned with heauenly gifts in like sense as the Pharises are called a generation of vipers Mat. 3.7 Are you not then of opinion that the soule inspired by God is a particle of Gods essence I am not for then should Gods essence be diuisible yea in some part thereof mutable and subiect to sinne yea to hell torments which once to thinke were both absurd and blasphemous As for that of Aratus We are his generation it is spoken in regard of the efficient cause and the excellent gifts of the soule Why did he breathe the breath of life rather into the face of man then into any other part Because this part of all the rest is furnished with the instruments of the senses to performe the duties of the soule and more fit to behold things that are aboue And why did he rather breathe into his nose then into his eares or into his mouth or into his eyes 1. That God might shew that he alone was the author both of our creation and respiration or breathing 2. That he might declare the weaknes of mans life which is in his nostrils according to that Esa 22.2 Cease to feare man whose breath is in his nostrils 3. That by this meanes he might make it cleare that the soule was not created of the substance of the bodie but came from without as Aristotle concludeth well de generatione Animal lib. 2. cap. 3. The mind came from without and is onely a diuine thing not that it is created out of the bodie b Zach. 21.1 but because it proceedeth not of the substance of the bodie What did he breathe into him The whole soule consisting of his essentiall faculties vegetatiue sensitiue and intellectiue or the faculties of liuing sense and vnderstanding seeing Moses saith not the breath of life but the breath of liues c Gen. 2.7 For that which is spoken 1. Thess 5.23 that in the bodie is the spirit and the soule is either spoken in way of exposition as Augustine thinketh or else the Apostle in that speech doeth distinguish the essentiall faculties of the soule into the superiour and inferiour vnderstanding by the name of Spirit the minde and by the name Soule the facultie of sense and liuing Be there onely one or more soules in one and the same man 1. Onely one because many and diuers faculties do not make many and diuers substantiall formes 2. Because there can be but one essentiall forme of one man or one perfection of him 3. Because God breathed into Adam one onely breathing a Gen. 2.7 4. Because in Scripture there are neuer more soules then one attributed to one man but euer one alone b Act. 7.59 Act. 20.10 Math. 26.38 although in one man there be moe faculties of one soule which are in it at one time as there be three vnities in the number of three which is yet but one number And all these faculties do manifest themselues in time some sooner some later euen as the instruments of this or that facultie in the bodie are fitted strong and liuely or else are first framed and do come first What is the soule of man It is a spirituall substance in the bodie of man created by God of nothing and vnited vnto it to make one person not onely to giue life to the bodie and to make the instruments fit for certaine functions and actions but also that it might haue the soueraignetie in ordering the life of the whole man and might stirre vp man to the knowledge and worshipping of God the Creator and being sundered from the bodie it doth not perish but abideth immortall When is the soule infused and commeth to the bodie When the bodie in the wombe of the mother is firmely rooted fitted with instruments disposed to receiue such a soule as in the creation of the first soule appeareth which is a patterne of al other c Gen. 2.7 Eccles 12.7 Which is the proper seate of the soule of man in the bodie Especially the heart
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
are ignorant of the true causes and looke onely vpon the inexpected euents a thing may be said to come to passe by fortune So Numb 35.29 There is a law of murthers by chaunce which that they come not by chaunce to passe it may be gathered out of Exod. 21.13 Where GOD is saide to giue him into the hands of the slayer who is slaine in this manner Yet are they said to be by fortune in the iudgement of men because they are not done of vs by premeditate aduise Where notwithstanding we must remember the saying of Basil that Chaunce and Fortune are words of Heathens and as of Augustine It repented mee that I haue vsed the word Fortune Is not Free-will taken away by this vnchaungeable prouidence of God and administration of all things No in no sort because God ruleth and gouerneth mans will according to the nature thereof But it is the nature of mens wil that whatsoeuet it willeth eyther good or euill it willeth it freely and of it owne accord not against the will and by constraint otherwise it should be no will but a Nilling For example Matth. 27.1 Herode Pilate and the Iewes condemned Christ of their owne free-will and of set purpose yet the Apostles say they did nothing but tbat which the hand and counsell of God had decreed to be done Actes 4.27.28 Doe not these places of Scripture seeme to make against Gods prouidence where it is said It repented God Gen. 6.6 1. Sam. 15.11 and those abrogations of his decrees which are recorded Ioan. 3.4.10 Isai 38.1.5 No because in those places the Scripture descendeth and applyeth it selfe to our capacitie and describeth God not such as hee is in himselfe but such as we vnderstand him euen as when the same Scripture saith of God that he is angrie But those denuntiations of iudgement doe containe a condition not expressed Gen. 20.3.7 Is it not vnseemely for the highest Maiestie of God to abase it selfe euen to take care of these lowest things No for as it was no disgrace to create them no more it is to take care of them being created What is the peculiar prouidence of God That whereby God by his grace or holy Spirit liueth and raigneth in his Church gouerneth and cherisheth the godly worketh in them both the will and the deed he maketh them to walke in his precepts a Ezech. 36 27 defendeth them terrifieth restraineth and vanquisheth their enemies Shew me some testimonies of this Psal 1.7 God knoweth the way of the righteous Psal 34.16 The eyes of the Lord are vpon the righteous And the whole Psalm 91. He that dwelleth in the secret of the most high c. To this purpose serueth that place Math. 10.30 Euen all your haires are numbred Math. 16.18 The gates of hell shall not preuaile against the Church 1. Tim. 4.10 God is the Sauiour of all men especially of the faithfall And innumerable others like to these Doth God gouerne all things by himselfe alone without meanes or by meanes and second causes Neyther simply but partly by himselfe without meanes yea often against or besides ordinarie means he bringeth things to passe As without meanes he sustained Moses fortie daies in the mount b Exod 34.28 and the Prophet Elias c 1 Reg 19.8 But against meanes and naturall causes he deuided the red Sea d Exod 14.16 as likewise by his power the waters of Iordan stood e Iosue 3.19 and the waters were deuided into two parts f 2 King 2 8 He made the Sunne to go backe g 2 King 20.11 He restrained the force of the fire in the Babylonian furnace that it could not burne the young men h Dan. 3.21.91 He turned the rocke into pooles of waters and the crag into fountaines of waters i Psa 114.8 He made the Iron to swim in the water k 2 King 6.6 Partly also he ruleth and administreth by himselfe and with meanes or second causes yet so as God is alwaies present with them and in them sheweth his speciall power according to that Deut. 8.3 Man liueth not by bread onely but by all that which proceedeth out of the mouth of God So with fiue loaues he feedeth a great multitude l Iohn 6.9.11.12 From second causes he produceth another effect then their nature and disposition affordeth and when the second causes are in action actually he hindereth their effect changeth mitigateth or maketh it more grieuous As in Elias his time it rained not for the whole space of three yeares m 1 Kings 17 1.7 Isay 5.6 I will commaund the clouds that they shall not raine Why doth God ordinarily vse middle or second causes seeing he can do all things by himselfe without meanes 1 He doth it for our cause that we may more easily perceiue God helpeth vs in them or by them for seeing we are carnall we need visible things that our faith may be the better confirmed and rest assured in Gods promises And also that he may declare his goodnes to vs whilest he maketh vs as it were fellow-workers with himselfe in ruling our selues or others 2 That he may shew himselfe Lord of all things which vseth creatures and means as he pleaseth to his glory and our saluation 3 That we should not abuse meanes as being ordained of God 4 Least in the pretense of Gods prouidence we should neglect meanes or second causes odained by God for who so neglecteth them despiseth the ordinance of God For God hath not onely decreed the ends of actions but their meanes also which meanes are therefore subiect and subordinate to prouidence as the drinking of a potion belongeth to the sicke man and bread to him that is hungrie So God promised victorie to Dauid but thus if he fought and laied ambush a 2. Sam. 5.19.24 he hath promised to nourish man but with condition if he labour b Psa 128 2 If therefore the determination of God be vnchangeable and all things come to passe infallibly by the counsell and will of God is there anie place left for our deliberations counsels comaunds prayers teaching cautions and endeuors It is certaine that to euents certaine and decred by God it is in vaine to vse and applie those meanes without which God hath decreed or hath said that he will effect such things but those meanes which both himselfe hath decreed to vse and which he hath shewed both in his word and the course of nature them he will vse and also hath commaunded vs to vse them it can not be said of these without a wicked contempt of Gods word and the order by him appointed that they are vsed in vaine For where the first cause is granted we ought not remoue or take away the second nor contrarily And as God hath made the ends so likewise hath he created and prescribed vnto vs the means wherby it pleaseth him to bring vs vnto them which meanes to neglect is to tempt
will be thy God and of thy seede after thee Gen. 17.7 Is Originall sinne the sinne of another or is it euery mans proper sinne It is another mans sinne because being committed by Adam it is deriued to vs from the same author and yet is not lesse proper to any one of vs then it was to Adam First because Adam sinned not as a priuate man but as head of all mankind 2. Because as mans nature communicated by him becomes euery mans owne nature so also his sin communicated by propagation and death vvhich entred by sin becomes euery mans ovvne sinne 3. Because the opposition betwixt the obedience of Christ the disobedience of Adam requireth it to be so d Rom. 5.18.19 As therefore the obedience of Christ is so communicated to his members that euery faithfull person may call it his owne so the vnrighteousnes of Adam is so made common to all men that euery man is punished for his owne fault May the sinnes of other parents be said to be conueyed into their children as the sinne of Adam is said to be The case differeth because that first sinne was not so much personall and proper to Adam as natural that is common to al mens nature which originally and naturally was in his Loynes therfore truely originall But other sinnes of Adam and of other men were truely personall Of which Ezech. 18.20 The sonne shall not beare the iniquitie of the father but the soule that sinneth shall die Yet it shall be no absurditie if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed their bodie being first stained with sinne and after the soule being infected by the bodie whence is is said Exod. 20.5 I will visite the iniquitie of the fathers vpon the children But that children are not alwaies borne like to their wicked parents it proceedeth from the speciall grace of God Is Originall sinne a Substance or an Accident It is no substance for then it should be either a soule or a bodie but the bodie and soule in respect of the substance are the good creatures of God which are also as yet created by God wherefore they are not sinne Neither is it a substantiall propertie or any thing substantiall in man but it is an outward and accidentall qualitie which notwithstanding is called natural not that it hath proceeded from nature insomuch as it is created but because it seizeth vpon men and possesseth them as by right of inheritance and cleaueth to the nature of man his strength and naturall faculties and is naturally bred in man Ephes 2.3 By nature wee are the sonnes of wrath Rom 7.17.20.21 The Sinne that dwelleth in me the euil which is present with mee saith the Apostle Is it an accident which may be separated from man Augustines words may serue for answere hereunto Lib. 1. de Concupiscentia c. 25. Originall sin is remitted not so as it is no longer originall sinne but so that now it is not imputed the guilt thereof is past and gone the actuall being of it remaineth therefore also doth death it selfe remaine What is the subiect of Originall sinne The whole man both in bodie and soule from head to foote with all his powers and faculties of bodie and soule as well the higher as lower as vnderstanding will sense Whereupon the Apostle Ephes 4.17.18 affirmeth the minde is addicted to vanitie the thought to blindnesse and the heart to wickednesse Rom. 8.7 The wisdome of the flesh is enmitie against God The same thing is manifest by our renewing which the Apostle attributeth to spirit soule and bodie a Rom. 12.1 Ephes. 4.33 1 Thessa 5.23 How many parts are there of this corruption Two A defect and concupiscence or a peruerse and inordinate inclination to euill The defect is a wanting of Originall righteousnesse as there are in the minde of man blindnesse and ignorance of heauenly things in the will and heart a turning away from God or a depriuation of the loue of God and men b Rom. 3.23 1. Cor. 2.14 The naturall man perceiueth not the things of Gods spirit Concupiscence is not a naturall desire of meat drinke generation and delight in the senses neither motions of the heart such as affections are neither onely a disorder of appetites and desires but it is a readie inclination of all our strength to doe those things which are forbiddeâ in the lawe of God of which nature is darknesse of our vnderstanding doubting in our mindes of God and of his prouidence in our will and heart contumacie and stubbornnesse against God Because Paule saith Rom. 7.18 I know that in me that is in my flesh there dwelleth no good and vers 23. I see another Lawe in my members resisting the Lawe of my minde doth it therfore follow hence that the highter part of the soule is not the subiect of concupiscence but onely the sensitiue part No for he doth not oppose flesh and members to the minde that is reason such as it is without the light of the holy Ghost but he opposeth the flesh to the spirit that is to spirituall gifts or regeneration in as much as it is begunne in man by the Holie Ghost But are that priuation of Originall righteousnesse and concupiscence sinnes They are 1. Because that priuation is transgression of the law 2. Because it is a sin not to be such a one as God commands thee to be But concupiscence it selfe also is a sinne because Deut. 10.16 we are commanded to circumcise the foreskins of our hearts and in the law it is said Thou shalt not couet Exod. 20.17 3. Because Rom. 7.7 the Apostle teacheth that concupiscence remaineth euen in the regenerate which constantly hee calleth a sinne against which we must without ceasing fight and he plainly affirmeth that it disagreeth with Gods Law I had not knowne saith hee that concupiscence is sinne except the Lawe had said Thou shalt not couet Whosoeuer looketh vpon a woman to lust after her hath already committed adultery with her in his heart Mat. 5.28 And 1. Iohn 2.16 The concupiscence of the flesh is not of the father And the Apostle calleth euen that euil which he willeth not that is to which hee yeeldeth not consent Rom. 7.19 I do not that good I would but that euill which I would not Lib. 3. contra Iul. Therefore Augustine ascribeth three things to concupiscence that it is sinne and the cause of sinne the punishment of sinne What is Originall sinne therefore Anselmus thus describeth Originall sinne It is a wanting of originall righteousnesse which ought to be in man We describe it in this maner It is not onely a priuation of Originall righteousnes but both a deprauing and corruption of mans nature spread vpon al parts of the soule propagated from Adam to his posteritie and it is a guiltinesse wherby euen the newe borne infants are also corrupt by Adams fall and are therefore
againe to repentance For whereas true repentance commeth from Gods spirit and we obtaine the spirit of God in Christ alone by faith therefore they can neuer repent who haue sinned against the holy Ghost and therefore can neuer obtaine pardon For if they repented certainly they should obtaine pardon as God promiseth by Ezechiel cap. 18.21 That he will be mercifull when a sinner shall truly be turned seeing God can no more despise him who truly repenteth then his owne spirit b 1 Ioh. 5.16 How doth vnpardonable sinne differ from mortall sinne 1 Because all vnpardonable sinne is mortall but not all mortall sinne vnpardonable 2 Because the mortall sinne becommeth veniall when they doe now beleeue who before did not beleeue but vnpardonable sinne neuer becommeth veniall because they neuer repent or beleeue who haue this sinne What sinnes come neere to this sinne 1 The sinne of the diuels who wittingly and willingly persecute the knowen truth with horrible hatred and furie 2 Denying of Christ proceeding of infirmitie 3 Sinnes against a mans owne conscience often repeated and fallen into are the way to sinne against the holy Ghost for as it is said of diseases of the bodie so fitly it may be applied to the diseases of the soule Too late is helpe of medicine found When old disease hath gotten ground What opinions are contrarie to this Doctrine The errour of the Donatists and Nouatians who denied that they who fell could haue pardon or remission of sinnes abusing that place Heb. 10.26 Whereas there is great difference betwixt the fall of them who sinne knowing of it and their fall who professedly do altogether depart and reuolt from Christ are delighted with impietie and make warre against the truth Otherwise Dauids and Peters cases were desperate yea we were all gone contrarie to that saying of Christ Forgiue seuentie times seuen times Math. 18.22 and Ezech. 18.21 At what time soeuer a sinner repenteth I will no more remember his sinnes And likewise this is contrarie to the examples of Dauid Ezechias Manasses Peter who were receiued into fauour and mercie ⧠The eighteenth common Place Of free will after the fall of man VVhat is vsually vnderstood in this disputation by the name of freewill A Faculty or power of mans mind or vnderstanding to discerne and know good or euill of the will to choose or refuse eyther and of the strength to performe eyther good or euill What is the reason of this name LiberuÌ arbitriuÌ In respect of the mind which sheweth the obiect to be chosen or refused it is called Arbitrium will and in respect of the will which voluntarily and of the owne accord followeth or tefuseth the iudgement of the vnderstanding it is called Liberum free Is there such free will in man after the fall There can be no answer made simply to this question but there is need of a twofold distinction for mens actions are to be distinguished whereof some are naturall and sensuall as to eate to drinke to moue from place to place some morall and animall or pertaining to the reasonable part of the soule such are priuate actions Oeconomicall or Politicall also outward actions in Gods worship and some are supernaturall or spirituall In the first sort of actions man hath choise left vnto him In the second the minde is much darkened the iudgement is not sound nor the will chearefull neither the strength able to performe Thereupon came that speech of Medea Video meliora proboque Deteriora sequor I see the better and approoue it But still the worse my mind doth couet In the third kind another distinction must be vsed for a man after the fall is considered in three respects before his conuersion and regeneration in his conuersion and after his conuersion VVhat thinke you then of the free will of man before his conuersion I thinke it is altogether wicked and euill for the soule though it remaine whole in the essence thereof with her powers the wil vnderstanding yet the strength ability of these powers vnto any spirituall good is lost For the vnderstanding is plainely blinde in heauenly matters destitute of the true knowledge of God and of the wholsome vnderstanding of the word according to Dauids saying Psal 14.3 a Rom. 3.11 There is not a man that vnderstandeth And of Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God And Rom 8.7 The wisdome of the flesh is enemy to God for it is not subiect to the law of God neither indeed can be And Ephe. 4 23. he biddeth vs be renued in the spirit of our mind by the spirit of the mind vnderstaÌding the principal part of the whol ãâã ãâã ãâã ãâã ãâã as the Philosphers terme it The wil is altogether turned away from God Psa 53.3 There is none that seeketh God they are al gone astray 3 Our strength and endeuors are taken quite away they altogether become vnprofitable in the same Psalme b Rom. 3.3 And 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy ghost And 1. Cor 3.5 We are not sufficient of our selues to thinke any good thing And Phil. 2.13 It is God who worketh in vs both to will and to do Are we therefore like senselesse stocks in regard of spiritual things No for man is not spoyled by sin of the power of vnderstanding or willing but his vnderstaÌding is become blind his wil peruerse But what doth not Paule say Rom. 2.14 That the Gentiles by nature do the worke of the law in the 15 verse that they shew the worke of the law written in their hearts The Apostle speaketh of that natural knowledge which is writteÌ in the minds of all men which is sufficient to take away from men all pretence of ignorance and to make them vnexcusable but he speaketh not of abilitie to fulfill the law And Paule saith not that the Gentiles did the law but the things of the law that is certaine outward works agreeing in some sort with the law for in other places of Scripture as in Ierem. 31.33 they are said to haue the law writteÌ in their harts whose harts God hath circumcised by his holy spirit c Deut. 30.6 But the Gentiles excelled in notable gifts which gifts seeme to shew that mans nature is not altogether corrupted 1 The corruption and faultines of their nature was not purged away but kept in and restrained by God least that like a wild beast it should violently be caried to the mischiefe of mankinde 2 Those gifts were not common giftes of nature but speciall graces of God which he dispenseth and distributeth to men otherwise in themselues profane diuersly and in certaine measure that he may thereby prouide for the welfare of mankinde 3 Whatsoeuer in their actions was praise-worthie was polluted with ambition and was farre froÌ a desire of illustrating gods glory 4 They were not vertues properly but Images and
resemblances of vertues which although they are praised in the courts and iudgement places of men yet before the heauenly tribunall they are of no moment to deserue righteousnesse Yea more they are sins because whatsoeuer is done without faith that is without acknowledgment trusting in the Mediator is sinne Rom. 14.23 Therefore what kind of will is remaining in a man not regenerate A will altogither euill namely which doth with a prone inclination make hast to sinne for man is not depriued of will but of the soundnesse and goodnesse of his will Therefore Bernard speaketh thus Simply to vvill commeth from mans nature to vvill vvickedly commeth from corrupt nature to vvill vvell from supernaturall grace But doth not mans vvill freely encline to euill If free be opposed to compulsion or violent constraint in this case man is caried to commit sinne freely that is of his owne accord voluntarily and with earnest desire and so there is in him free vvill to euill a Iam. 1.14 Pruu 2.24 But if free be opposed to seruitude or necessitie certainly man enclineth to euill not freely but necessarilie and so mans will is seruile and thrall but so as this necessitie and slauerie is voluntarie So the will of a man vnregenerate is a Seruant and it is also free in diuers respects a seruant because of the necessitie of sinning free in regard of his will Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne and verse 38. If the sonne shall make you free you shall be free indeed Therefore if he shall not make free the will shall be a seruant not free and therefore more truly it shall be called seruile or slauish vvill not free vvill For by whomsoeuer a man is ouercome to him he becommeth slaue 2. Pet. 2.19 but if a man become slaue vnto sinne he is no longer free Hovv stands the vvil of man in his conuersion is it meerrly passiue or actiue also In respect of grace which commeth from without a man and preuenteth him the will in as much as it is not yet begonne to be regenerate is meerely passiue as the clay in the hand of the Potter a Rom. 9.21 because all his strength concerning spiritual and heauenly things is extinct by which he might prepare himselfe to grace or of himselfe receiue it being offered or by his naturall strength turne vnto God or wil desire or follow after that which is good acceptable to God for we are all dead in sin b but the dead man is only passiue in respect of his quickening yea moreouer the will is not only dead but also it is stubborne of it selfe and of it selfe and by it selfe q Epes 2.1 Colos 3 12 it cannot choose but resist being not moued kindled by God c Iohn 6. Therefore Dauid faith Psal 51.12 Create in me O God a cleane heart But in respect of the time in which the conuersion it selfe is wrought the will is not like a stocke but whilest it is healed and cured by the holy Ghost it is also actiue that is the will in the act of conuersion is not idle and void of all sense and motion as an Image but followeth the holy Ghost who draweth it For at the same instant God cause vs both by grace to will and to will indeed that is he mooueth and bendeth our wils and causeth vs to will indeed but yet so as all the whole efficacie of the action dependeth vpon Gods spirit Heereupon Aagustine lib. de Gratia lib. arbitrio cap. 2. It is certaine that we will when we will but he causeth vs to will who worketh in vs to will Therfore Phil. 2.13 It is God who worketh in vs both the wil the deed where Will is not vnderstood of the substance of the will but of a newe qualitie How is that to be vnderstood which Christ speaketh Ioh. 6.44 No man commeth to me except the father draw him Not so as if the will in the act of conuersion that is when the party conuerted is begon to be draweÌ by the word holy spirit did like an enemie make resistance neither is the case alike as when euil spirits vse the members of bodies possessed by them For we do not beleeue against our wils because faith is a knowledge in the mind and an assent in the heart but because of vnwilling God maketh vs willing of resisting consenting of sluggish lasie persons God maketh vs to become runners In which sense is that saying of Chrysostome to be taken God indeed draweth saith he but he draweth so as the partie is willing Act. 26.19 I was not disobedient to the heauenly vision What therefore be the causes of our conuersion The efficient cause and effectuall by it selfe is one namely the Holy Ghost of which it is saide Ezech. 36.26 I will giue you a newe heart a newe spirit wil I put in the middest of you and I will take the stonie heart out of your flesh and I will giue you a fleshie heart and will make you to walke in my commaundements The instrumentall cause or meanes is the word of God Rom. 10.17 Faith is by hearing and hearing by the word of God by which word being read heard and thought vpon the Holy Ghost becommeth regularlie effectuall enlightning the minde and turning the will The subiect of Conuersion is the vnderstanding and will of man which notwithstanding is saide also to concurre not to the conuersion but in the conuersion because no conuersion is wrought without the thing to be conuerted but in that regard that it is mooued not of it selfe but by the Holy Ghost that being driuen forward thereby it worketh of vnwilling becoÌming willing it willeth For the will is not onely the subiect of Gods operation which the spirit of God worketh in the elect but it is also such an instrument which beeing renewed and mooued by the Holie Ghost doth it selfe also worke together with it and mooueth it selfe What manner of free will is there in a man regenerate It is partly to good partly to euill How to good Because the Holy ghost reneweth by the word of God mans nature onely in part and therefore that will which before was seruant becommeth free only in part that is because a new lâght and knowledge of God is kindled in the minde and in the will and heart new inclinations and motions agreeing with gods law that so man being caused by God to worke may himselfe also worke As Iohn 6.45 Euerie one that hath heard and learned of the father commeth vnto mee Phil. 2.13 It is God who worketh in you both the will and the deede How is there in them a free will to euill 1. Because Regeneration is onely begunne in this life not perfected by regeneration is to bee vnderstoode a a 1. Cor 13 9 12. 2 Cor. 11 9 renewing of minde will and affections and the reliques of the flesh or of sinne do alwaies remaine
end which is common both to the Law and Gospell or in the manner of obtaining righteousnesse for the doctrine of the law is the law of works which preacheth of doing and giueth the reward to him that doeth the law but the Gospell is the law of faith which imputeth faith unto righteousnesse to him that doth not worke but beleeueth in him who iustifieth the vngodly Rom. 3.21 4.5 10.5 Moreouer the law requireth of man a mans owne proper righteousnes and perfect obedience to all the commandements of God which he is bound in his owne behalfe to performe Leuit. 18.5 Mat. 19.17 If thou vvilt enter into life keepe the commaundements but to him that hath not this obedience it threatneth a curse b Deut 7 2. Gal. 3 10 But seeing it is impossible for man to attaine this end by reason of the corruption of the flesh c Rom 8 3.7 the Gospell offereth vs the righteousnes of another namely of Christ to be receiued of vs by faith that they which beleeue the Gospell may haue by imputation that which the law requireth to be in a man by propertie Rom. 5.19 By one mans obedience shall many be made righteous And Christ is the fulfilling of the law vnto righteousnes to euery one that beleueth Rom. 10.4 or which commeth to the same effect we may thus say The law demaÌdeth the sum of our debt the Gospell publisheth the remission of it 3 They differ in the forme or difference of the promises for the promises in the law of eternal life temporall benefits are conditional That is they require the condition of perfect fulfilling the law as a cause as for example If thou do these things thou shalt liue in theÌ where the particle If for because expresseth the cause for our obedieÌce is required in the law as a cause But the promises of the gospel are free are not giueÌ because of fulfilling the law but frely for Christs sake Therfore wheÌ it is said If thou beleeue the particle If is not causal but syllogistical that is it sheweth a consequence neither is there signifyed by it a cause or desert but a mean instrumeÌt without which applicatioÌ of Christs benefits caÌnot be made Therfore the particle freely doth especially make a difference betwixt the gospel the law Rom 3.24 Being iustified freely by his grace through the redemption of Iësus Christ which grace is set forth by many parables in the gospell 4 They differ ãâã ãâã ãâã ãâã ãâã that is to say by the effects adiuncts efficacy office of either of them For first the law teacheth good works neither doth it minister strength to the auditors therof by which they may performe those works neyther changeth the minds of men for of the law Moses speaketh thus Deu. 29.4 Ye haue heard seen but God hath not giuen you an vnderstanding hart But the gospell endoweth the saints with the holy ghost which spirit doth also giue that which the gospell requireth to wit faith Ier. 31.33 I will write my law in their hearts not with inke but vvith my spirit And the Apostle Gal. 3.2 speaketh thus This one thing I vvould knovv of you haue you receiued the spirit by the vvorks of the lavv or by the hearing of faith Therfore Paul 2. Cor. 31.8 calleth the lavv the ministery of death vvritten in the tables of stone but the gospell the spirit planted in the heart and ver 9 he calleth the law the ministery of condemnation but the gospell the ministery of righteousnes 2. Againe the law sheweth the disease accuseth exasperateth and laieth open sins but doth not take them away Rom. 3.20 But the gospell couereth sin and healeth the disease by declaring and pronouÌcing free pardon of sins by Christ alone for this cause no man could euer be iustified by the law but by faith of the gospell we are all iustified 3. In the law is reueiled the wrath of God vpon euery man in the gospell without the law is reueiled the righteousnes of God from faith vnto faith Rom. 1.17 3.21 5 Lastly the Law and the Gospell do differ in the application to the obiectes or degrees of men for as the Apostle commaundeth 2. Tim. 2.15 that Doctors should rightly cut the word of God ãâã ãâã ãâã ãâã ãâã the preaching of the law properly belongeth to the impenitent and they who are not yet conuerted and those who continue in their sinnes hypocrites and secure persons as Christ Mat. 22.37 vseth the threatning of the law against a proud Lawyer Therefore saith the Apostle 1. Tim. 1.9 The law was made for the vniust But the Gospell belongeth to the repentant Therefore Christ in Luke 4.18 out of Isay 61.1 teacheth that the Gospell is to bee preached to them that are poore in spirit and of a contrite heart Therefore also Luke 7.48.50 he preached grace and mercie to the penitent woman Is it necessarie and profitable to know the difference of the Law and Gospell It is for the name it selfe doth cleeeely proue that the law is one kinde of doctrine and the Gospell another 2 Because the not knowing of this difference is a fountaine of error obscuring the light of the doctrine of Christ of the righteousnes of faith of perturbations of conscience On the contrarie by the difference of them both the office and benefits of Christ are better vnderstood 3 The Church is discerned and acknowledged from other sects and true faith and conscience is kept in great and true horrors of conscience What things are repugnant heerto 1 The error of the Papists who make no difference betwixt the Law and the Gospell but transforme rhe Gospell into a law and call it a more perfect law saying also that the old law was a law of feare the new a law of loue and that Christ hath merited and doth giue to vs that grace whereby we may fulfill the commaundements and by them attaine righteousnesse and eternal life 2 Of the Monks who cal those things which Christ Mat. 5 38. 6.31 19.11.12.21 speaketh to expound the lawe to lance the conscience and to stirre them vp to a desire of himselfe counsels onely necessary for them who desire something more perfect then the law of Moses commaundeth of this nature they faine three things chiefly to be deliuered by him 1. of not reueÌging 2 of pouerty 3. of virginity but the precepts they say are necessary to al men where as on the coÌtrary there is not the least word which Christ spoke which wee must not obey 3 The error of Pelagius and the Schoolemen who haue taught that the Patriarches were iustified and saued by obseruation of the law of nature the Iewes by keeping the law of Moses but Christians by obseruation of the new law of the Gospell The two and twentieth common Place Of the difference of the old and new Testament What signifieth the word Testament PRoperly it signifieth the iust and true meaning of our
the Mediatour a Apoc 13.8 Dan. 9.27 How are they all one in matter Because the foundation and substance thâreof is onely Christ the Mediator without whom God cannot receiue men into fauor and this is he who is that blessed seed in whom all the nations of the earth were to be blessed b Gen. 12.2 So Paul 2. Cor. 5.19 God was in Christ not imputing their sinnes and Heb. 13.8 Christ remaineth the same to day and yesterday and for euer 2 Because both the Sacraments haue one signification yea the Sacraments of both couenants are the same I say the same in signification and vse that is testimonies of the same grace as Paulo testifieth that the Israelites had the same Baptisme and the same supper which we haue 1. Cor. 10.2.3 for although there appeare some diuersitie in the matter of the signes and the number therof yet here is no matter to be made therof as in the mariage ring vsed to make contracts there is no regard made whether it be of gold or of siluer whether it be one or more but only the end and promise made to the confirmation of that wherof it is made How doe they agree in the forme Because the mean or maner whereby we cleaue to God was one alwaies namely faith as the Apostle sheweth Heb. 11. and Christ Iohn 8.56 Abraham reioyced to see my day and he saw it namely by the eyes of faith and Paul Rom. 3.21 that the righteousnes Which is of Faith hath testimonie from the Law the Prophets And Gen. 15.6 Ahraham belieued God and it was imputed vnto him for righteousnesse which was written for vs c. How agre they in the end or marke whereat they driue Because the old testament as also the new doth did stirre vp the elect not vnto a carnall or earthly felicitie and the benefits of this present life but much more vnto hope of blessed immortality How prooue you this 1. By the forme of the couenant it selfe which was one both before and after Christs manifestation in the flesh for God alwaies made such a couenant with his seruants as he did with Abraham Gen. 17.1.7 I am Schaddai that is God all sufficient thy God and the GOD of thy seede after thee keepe thou my couenant walke before me and be vpright Leu. 26.12 I will bee your God and you shall bee my people in which words euen the Prophets themselues declared that life saluation and all blessednesse yea euen heauenly blessednesse is coÌprehended For he declareth to theÌ that hee will not bee the God of their bodies onely but especially of their soules but the soules vnlesse they bee ioyned vnto God by righteousnesse are separated from him and remaine in death Yea moreouer God hath professed himselfe to bee the God of them who are alreadie deceased namely Abraham Isaac and Iacob a Exo. 3.6 Mat. 22.32 2. By the examples of the fathers Adam Abell Noah Abraham Isaac and Iacob who neglected this present life amidst the many temptations sorrowes which happen in the whole course of their life did with all their hearts labour to come vnto the habitation of eternall felicitie so as both they and they also who belieued vnder the new testament did aime at the same marke Which thing the Apostle confirmeth Heb. 11.9.10 By faith Abraham tarried in the Land of promise as in astrange country as one that dwelled in tents vvith Isaac and Iacob who were partakers of the same inheritance For hee looked for a citie hauing a good foundation vvhose builder and maker is God And vers 13. All these dyed in faith and receiued not the promises but savv them a farre off and beleeued and receiued them thankfullie and confessed that they vvere strangers and pilgrimes in the earth Gen. 47.9 Whereupon wee necessarily gather that the promise of that land made vnto them by God is not principally and properly to bee vnderstoode of that very land it selfe and of an earthly felicitie but of eternall life signified by it Therefore also they desired to bee buried in that land as being a pledge of eternall life giuen them by God a Gen. 47.29.30 50.25 And Iacob being readie to die professed that hee waited for the saluation of the Lord b Gen. 45.18 3 By the testimonie of Balaam himselfe who was not void of the knowledge of this end when as he said Numb 23.10 Let my soule die the death of the iust and let my last end be like his The same thing Dauid afterwards expounded Ps 116.15 when hee saith that the death of the Saints is pretious in the sight of the Lord but the death of the wicked is very euill 4. By the testimonie of the Prophets who in a most full perfect light did beholde and expect eternall life and the Kingdome of Christ as Dauid psalm 39.13.14 I am a soiourner and a stranger as all my fathers And v. 6.7.8 Euery man liuing is vanitie euery man walketh like a shadow and now O Lord what is my expectation my hope is euen in thee But aboue all others most notable is the saying of Iob. cap. 19.25 I know that my Redeemer liueth and I shall see God in my flesh My hope is vvithin me The Prophets also do testifie that this couenant made by God with the fathers was spirituall eternall and heauenly c Isa. 51.6 66.22 Dan. 12.2 5. Because Christ promising heauenly felicitie to his Disciples saith that they shall sit downe with Arbraham Isaac and Iacob in the Kingdom of Heauen Mat. 8.11 6. Because the holy fathers were endewed with the same spirit of faith wherwith we are a Gen. 15.6 2. Cor. 4.13 Heb. 11 Out of which and other like places that is euicted which we were to proue namely that in the old testament the same end was proposed to the faithfull which is proposed to the beleeuers in the new testament Seing that in substance there is one onely Testament why is it called 2. Testaments namelie the Old and the New By a diuision not of the Genus into Species but of the subiect into accidents that is the substance is not diuided but the diuerse accidents which are without the essence of it make things seeme diuerse which in it selfe remaineth one the same in substance Therefore in what doth the diuersitie of the couenant consist It is wholy in the adiuncts which are outward and accessarie things or in the maner of administration and circumstances of the dispensation thereof VVhat is the first difference It is taken from the maner of leading vnto the end propounded to both testaments namely to eternall life for vnder the old testament the Church which was yet in her nonage and tender yeares was led as it were by the hand vnto the heauenly inheritance by the helpe of earthly benefits especially by that grosser and plainer type of the Land of Canaan Therfore Abraham is not suffered to rest in the promise of
place Of Christs Resurrection VVhat is meant by rising againe THat properly riseth againe saith Hierom which before fell by dying and therfore neither the diuinitie nor soule of Christ properly but the same bodie which fell by death rose again NotwithstaÌding the Resurrection of Christ belongeth also to his soule but in some respect onely that is so farr forth as by the resurrection it was restored to the owne body What therefore is the resurrection of Christ It is the first degree of his exaltation whereby he according to his humane nature by the power of God putting off infirmity mortality his soule returning into his bodie reuiuing came the third day out of the Sepulcre as conquerour tryumphed gloriously ouer death hell that he might quicken all that beleeue in him and that the dead being raised againe in the last day he as a king of the Church might giue to all the elect a ioyfull victorie and immortall life casting the wicked away into perpetuall torments By what power did Christ rise againe Not by any power begged from others or any power of a nature created but by the proper power of his Godhead Iohn 10.18 No man taketh my life from mee but I lay it downe of my selfe I haue power to lay it downe and I haue power to take it againe For which cause his true Doctrine is shewed by his resurrection Rom. 1.4 in these words And declared mightily to be the sonne of God touching the spirit of sanctification by his rising from the dead Yet because the workes of the trinitie ad extrà without are vndiuided therefore this rising againe being taken actiuely is attributed both to Christ himselfe to the father and the holy Ghost Ephes 1.20 according to his mightie power VVhich he vvrought in Christ vvhen hee raised him from the dead and set him at his right hand in heauenly places Also Coloss 2.12 and Rom. 8.11 If the spirit of him that hath raised Iesus from the dead dwell in you he that hath raised Christ from the dead shall also quicken your mortall bodies by his spirit vvhich quickneth dvvelleth in you For that power wherby Christ was raised againe is essentially common to the three persons Did the humanity of Christ vvorke together vvith the Godhead in his resurrection According to the Diuine nature Christ himselfe wrought his resurrection a 2. Cor. 13 14. he suffered through the infirmitie of the flesh and liueth by the povver of God But properly hee rose againe according to the humane nature which obeyed the Godhead raising it vp and moued it selfe as the will and power of the Godhead directed it Wherupon came this common effect or worke of both natures Death was swallowed vp in victorie 1. Cor. 15.54 the Resurrection is attributed to the whole Christ b Rom. 1 4. but actiuely according to the spirit of sanctification passiuely according to the flesh From whence is the confirmation and certaine knowledge of Christs resurrection to be taken From the adiuncts or testimonies both those which went before which concurred at the time of it and which came after VVhat are the testimonies going before Partly prophecies partly figures or types by which the resurrection of Christ was aforehand signifyed Prophecies are euident and plaine affirmations concerning the resurrection of Christ which was to come As among others these 1. Out of Moses Gen. 3.15 The seede of the woman shall bruâe the head of the Serpent that is Christ shall ouercome sinne death and Sathan which he could not do otherwise then by rising againe 2. And Psal 16.8 where Dauid in the person of Christ saith Thou wilt not leaue my soule in the graue nor suffer thine holy one to see corruption 3. Out of the Prophets Esai 53.10 VVhen he shall make his soule an offering for sinne he shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand therefore hee shall rise againe And Daniel 9.24 saith that Christ shall bee slaine and yet hee ascribeth to him a perpetual kingdome in which iniquitie shall be taken away euerlasting righteousnesse brought in place Therefore he foresaw that Christ should be raised againe Which prophecies are proued true by the euenr What figures of the resurrection were there 1. Adam who was cast into a sleepe againe raised vp out of whose side whilest he slept was Eua made Gen. 2.21.22 was a type of Christ who died was raised again out of whose side being opened issued forth both water bloud by which the Church was bred and purged 2. Isaac who was laid on a pile of wood and was deliuered by an Angel a Gen. 21.9.11 was a type of our Redeemer who died so for vs in regard of his humanitie in his sacrifice for vs that notwithstanding in regard of his Diuinity he remained immortall 3. Ioseph who was cast into prison afterward brought out againe and aduanced to great honours b Gen· 39.20 41.41 did resemble Christ rising again from death who receiued the rule of heauen and earth 4. As Samson when he was shut vp the city gates being locked did notwithstand securely go forth breaking the lock and carying away the gates c Iudg. 16.3 so the Lord opening the Sepulcre which was sealed vp was deliuered from death 5. Ionas being cast quick out of the fishes belly d Mat. 12.5 40 resembled Christ who came out of the graue aliue To conclude Dauid hauing scaped so oft out of persecution and being aduanced to the kingdom did shadow forth the death resurrection of the Lord. And what is the vse of all this which hath beene said That our faith may therby be confirmed for the certainety of our faith as Augustine saith consisteth in this that all things which haue bin foretold of Christ haue fallen out vpon Iesus the son of Marie Therefore he is the true Messiah and Sauiour of the world What are the adiuncts of Christs resurrection which coÌcurred with it The time At what time did Christ die and was raised aaaine At that very time when the Patriarch Iacob foretold that he should come whilest Moses his forme of gouernment yet lasted stood but bended to ruine Gen. 49 10. The Scepter shall not be taken from Iuda and the lawgiuer from betweene his feete vntill Silo come And Daniell doth expresse the verie yeare of his passioÌ Whence may be perceiued the certainty of gods promises and our faith concerning the promises not yet fulfilled is confirmed and the error of the Iewes who holde the messiah is not yet come is confuted At what time of the yeare did he rise againe In the Springe time that the time it selfe might admonish put vs in minde of the power of Christes death and resurrection as Lactantius hath elegantly expressed it in these verses Ecce renascentis testatur gratia mundi Omnia cum domino dona redisse suo Namque renascenti
should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right haÌd of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word ãâã ãâã ãâã ãâã ãâã It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it ãâã ãâã ãâã ãâã ãâã from the third Praeterperfect tense Passiue ãâã ãâã ãâã ãâã ãâã from whence commeth ãâã ãâã ãâã ãâã ãâã I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is ãâã ãâã ãâã ãâã ãâã I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is ãâã ãâã ãâã ãâã ãâã I perswade my selfe As Romanes 2.19 ãâã ãâã ãâã ãâã ãâã thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 ãâã ãâã ãâã ãâã ãâã I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith ãâã ãâã ãâã ãâã ãâã doth well answere his originall that it should bee a daughter ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word ãâã ãâã ãâã ãâã ãâã to assent to beleeue to assure as in that of Phocylides ãâã ãâã ãâã ãâã ãâã That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the coÌmon verse of Sophocles ãâã ãâã ãâã ãâã ãâã Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3â 4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was fouÌd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God froÌ whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. ãâã ãâã ãâã ãâã ãâã Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. â 4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that ãâã ãâã ãâã ãâã ãâã that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
in the word and sacraments or faith is the organ instrumeÌt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end ãâã ãâã ãâã ãâã ãâã the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsisteÌce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed ãâ¦ã ãâã ãâã ãâã ãâã ãâã i. In this constant boasting Cha. 11.17 By a word deriued from the verbe ãâã ãâã ãâã ãâã ãâã which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called ãâã ãâã ãâã ãâã ãâã which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and ãâã ãâã ãâã ãâã ãâã boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word ãâã ãâã ãâã ãâã ãâã which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words ãâã ãâã ãâã ãâã ãâã which are hoped for and ãâã ãâã ãâã ãâã ãâã which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
the preacher outwardly serueth Christ speaketh vnto vs inwardly by his holy spirite Hence it is that the Gospell is called the power of God Rom. 1.16 And Esa 53.1 The arme of God that is to say the instrument of God truely mightie and powerfull to sauation Cannot God by inward inspiration beget faith in his seruants vvithout preaching of the vvord or the ministery of the Church Hee can doe it as he did in times past in Paule but that is extraordinarie and very seldome neither must we wish for that or rashly admit it But the perpetuall rule to discerne faith whether it be truely from god or no is that it must alwaies agree with the words of the Prophets and the writings of the Apostles Doth God create in our hearts full and perfect faith in one instant No but by certaine degrees and increasings in what measure and when it pleaseth him and by these meanes whereby hee doth plant the same in our hearts as the Philosophers say that we are and are nourished of the selfe same things as an infant is nourished and brought vp by the same bloud whereof it is formed the same being turned into milke by the same meanes doth God cherish and strengthen our faith namely by the continuall hearing of the worde of GOD. 1. Pet. 2.2 As new borne babes desire the sincere milke of the vvord that yee may grovv thereby For saith Chrysostome Our faith is like a burning Lampe vvhich is easily put out vnlesse oyle bee still povvred into it Now the oyle is the word of God 2. Our faith is increased by the often vse of the sacrament of the Supper according to Christs commaundement Eate yee and drinke yee 3. By daily and continuall prayers saying with Dauid Psal 68.29 Stablish O God that vvhich thou hast vvrought in vs. And with the Apostles Luk. 17.5 Lord increase our faith 4. By the practise of holy life and charitie towards our neighbour 1. Tim. 1.19 Keepe faith and a good conscience And 2. Pet. 1.10 By good vvorkes vve shall make our calling sure Is Faith giuen in one and the same measure to all beleeuers No but to some more to some lesse a Rom 12 3 6 Ephes. 1 16 yet no man hath lesse giuen him then may suffice vnto saluation God so ordaining the matter that they that haue more coÌbats to vndergo in whom he doth set forth vnto the world more tokens of his glorie and power to them he giueth a more abundant measure of faith not that thereby they might attaine the greater saluation but that they might serue for the more excellent illustrating of his glorie and might bee presidents and examples vnto those that are weaker then they Is not that the Obiect of faith whatsoeuer the Church doth commaunde So doe the Papists affirme and yet in the meane while they do not set downe which be the lawfull markes of that Church but onely delude men vnder this glorious name whereas there is no other Church but that which b Ioh. 10.3 5.57 heareth the voice of the bridegroome Of the same opinion are those that doe commend an implicite faith or the Colliers faith which without inquirie or knowledge generally beleeues that which the Church beleeues and neuer cares for the vnderstanding of the particulers which it doth beleeue But wee deny it because faith rightly so called is the acknowledgement of the truth c 1 Tim. 2.4 Tit. 1.1 and ãâã ãâã ãâã ãâã ãâã a demonstratiue and d Heb. 11.1 conuincing euidence And therefore it is not an ignorance in reuerence to the Church but an explicite and manifest knowledge of God and of his fauourable goodwill towards vs of Christ giuen vnto vs of his father for righteousnesse sanctification redemption which knowledge is no where taught but in the word of God Whereupon Paule Rom. 1.17 describeth faith to be that which is reuealed in the Gospell Seing implicite faith is no faith is it necessarie that euery man haue that faith that is in all respectes explicite and vnfolded If that be true faith which is explicite not of all the parts of the Scripture in generall but yet of the cheefe heads and those that are needefull to be knowne to saluation then it followeth that that is true faith wherein there is a knowledge of the chiefe principles of Religion and a desire to profit from day to day But are there not still many things hidden and folded vp in the Scriptures which notwithstanding we must beleeue Surely there be so because we being still compassed about with many cloudes of ignorance doe not reach vnto euery thing wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination and so also in them who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Messias Io. 2.23 and 6.26 And likewise in them who are onely instructed in the first principles of religion whose faith may yet be called implicite faith But to commend grosse ignorance of diuine matters and ãâã ãâã ãâã ãâã ãâã senselesnesse whereby a man doth assent vnto the iudgement of the Church for matters altogether vnknowne to commend this I say as an implicite faith is a verie absurd thing For as it is said Rom. 1.17 The iust man shall liue by faith And Rom. 16.19 I would haue you wise in that which is good that is in the knowledge of the truth and instructed also in wisedome that you may embrace that which is good auoide that which is euill and escape the sleights and traps of the false Prophets yea and openly withstand them but contrarily that ye be simple in that that is euill And 1. Cor. 11.28 Let euerie man trie himselfe and 2. Cor. 13.5 Proue your selues whether you be in the faith and 2. Pet. 1.5 VVith all manner of diligence ioyne vnto your faith vertue to your vertue knowledge and vnderstanding By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction Seeing it is said of Abraham Rom. 4.20 That he did not doubt ought not wee therfore without all iudgement and inquirie simply to beleeue all things which are deliuered vnto vs to be spoken by God 1 It is certaine that Abraham did very well vnderstand the promise which he did beleeue 2 There is one iudgement which is merely humane and proper to the vnderstanding of the flesh which iudgement appeareth in a naturall man and this surely in the matter of faith is not to be admitted but there is another iudgement of a spirituall man who discerneth all things that is he vnderstandeth perceiueth them by the power and inspiration of the holy spirit but he himselfe is iudged of no man 1. Cor. 2.14.15 I say of no man for euen then when the Prophets doe iudge of the Prophets 1. Cor. 2.14.29 It is not the iudgement of man but of the holy
Repentance The most proper signification of all which answereth to the true exposition of the Hebrew word and is more rightly called Resipiscentia aftervvit then poenitentia forethinking What manner of thing is it It is a true conuersion of our life vnto God proceeding from a sincere and serious feare of God whereby the sinner leauing the foolishnesse of sinning returneth to himselfe or rather to GOD and changeth the former opinion of his minde for the better VVhat call you conuersion or turning to God The transformation or renewing of the soule it selfe not touching the essence as Illyricus dreamed but concerning the qualities inherent in the same whereby putting off the oldnesse thereof it bringeth forth fruites of workes answerable to the renewing of it which they call regeneration or spirituall renouation wherby the image of God being defiled in vs by sinne and wanting nothing but the vtter blotting out is againe reformed and fashioned anew in vs. Eph. 4 2â Bee ye renewed in the spirit of your minds and put yee on the nevv man vvhich after God is made that is after the example image of God created in righteousnesse and true holines Col. 3.9.10 Put yee of the old man vvith his vvorks and put on the new man vvhich is renevved in the knovvledge of God after the image of him that created him Also the Scripture calleth it the circumcision of the heart Ier. 4.4 Breake vp your fallovv ground and sovv not among the thornes And Be circumcised to the Lord and take avvay the foreskinnes of your hearts And Eze. 18.30.31 Bee conuerted and repent of all your iniquities and make you a nevve heart and a nevv spirit VVhat is the efficient cause of Repentance It is God himselfe Lament 5.21 Turne thou vs O Lord and vve shall bee turned and shall bee saued Ier. 31.18 Turne mee O Lord and I shall bee turned for after I conuerted I repented Eze. 36.26 I vvill giue you a nevv heart and I vvill put a nevve spirit vvithin you Act. 11.18 The Church praiseth the goodnesse of God because hee had giuen repentance to the Gentiles vnto saluation And Paule 2. Timoth. 2.25.26 commaunding the Ministers to bee patient towarde vnbeleeuers saith If at any time GOD vvill giue them repentance vvhereby they may come to amendment of life out of the snare of the diuell And Ephe. 2.10 wee are saide in respect of Regeneration The vvorkmanshippe of God created vnto good vvorkes vvhich hee hath prepared that vve should vvalke therein For hee treateth heere of grace and not of nature against Pelagius and against the Semipelagians who faine that nature onely weakned is helped by grace 2. The Holy Ghost who affecteth and moueth the hearts a Act. 15.18 Whereupon also hee is called the spirit of regeneration and sanctification Tit. 3.5 Not by the vvorkes of righteousnesse which vvee had done but according to his mercie hee saued vs by the vvashing of the nevv birth and the renevving of the holie Ghost that is which the Holy Ghost bestoweth and effecteth 3. The administring or fellow working causes are the ministers of the word Act. 26.17 I send thee saith Christ to Paule to the Gentiles that thou maist open their eies that they may turne from darknesse to light And. 1. Cor. 4.15 in Christ Iesus I haue begotten you through the Gospell 4. The instruments are the Word and Sacraments Ier. 23.29 Is not my vvord euen like a fire saith the Lord and like an hammer that breaketh the stone Is Repentance the effect of the preaching of the Lawe or of the Gospell Wee must distinguish betweene the accusation of sinne and the preaching of repentance for the former appertaineth vnto the Lawe and maketh a preparation for the latter and the latter is proper to the Gospell for remission of sins But vvhich is the Antecedent invvard immediate and nearest cause of repentance It is the feare of God through the meditation of Gods iudgement to come before which we must all appeare Act. 17.30 God admonisheth all men euerie vvhere to repent because hee hath appointed a day in vvhich hee vvill iudge the vvorld in righteousnesse 2. Also by the punishments alreadie inflicted or present wherby sinners are admonished that worser punishments doe hang ouer their heads vnles they repent betimes as it is said 1. Cor. 11.32 When we are iudged wee are chastised of the Lord because we should not be condemned with the world And Luk. 3.9 The axe is now laid to the roote of the trees Euery tree therefore that bringeth not forth good fruite is cut downe and cast into the fire 3. But chiefely the feeling and consideration of the goodnesse of God doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God or godly sorrow 2. Cor. 7.10 Which sorow breedeth repentance vnto saluation whereby we abhorre not onely the punishment but euen the sinne it selfe wherby we vnderstand that we displease God A notable example whereof are the teares of Dauid euery where set downe in the Psalmes VVhich are the principall causes of repentance i. what things ought to prouoke vs to the hastening of our repentance 1. Their certaintie of our life we must therefore watch pray because wee know neither that hower nor that day least wee bee sodainely ouerwhelmed with Gods iust iudgement Matth. 25.13 2. By the dangerous delaying of repentance there is gathered together a storehouse or heape of our manifold sinnes and of the wrath of God and of punishments Rom. 2 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God 3. The offence of the Angels for as they reioyce at the repentance of sinners Luc. 15.7.10 So without doubt they are grieued for their impenitencie 4. The dangerous alienation from God and finally induration for the longer repentance is deferred the more difficult it becommeth Pro. 22.6 A young man walking according to his way euen when he is old will not depart from it And late repentance is seldom true repentance 5. An euill conscience then which nothing is more grieuous nothing more miserable 6. The stumbling block wee lay befoe others and the guilt of their sin Hence is that commination of Christ Luk 17.1 Wee be to the man by whome offence commeth 7. The depriuation of the ioyes of the holy Ghost and of spirituall comforts 8. The delights of Sathan For the sinnes of men as one of the auncient writers hath saide are the delicates or dainties of the Diuell 9. The thinking of the tragical examples vpon the impenitent as the Angels that fell the Sodomites the Egyptians the Iewes the Churches of the East and other impenitent sinners How many parts are there of repentance or regeneration The Apostle 2 Cor. 7.11 reckoneth seauen 1. Care namely of amendment 2. Defence or excuse or clearing our selues froÌ other mens guilt 3. Indignation of the sinner namely against
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌmaunded in the word of God as by building of Churches by a certaine nuÌber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâme Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word ãâã ãâã ãâã ãâã ãâã Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word ãâã ãâã ãâã ãâã ãâã is taken in this signification in the vse of law which Suidas expoundeth ãâã ãâã ãâã ãâã ãâã that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
plainely appertaining to law For by being iustified the Apostle meaneth that a man is accompted iust being by the sentence of the heauenly Iudge acquited from condemnation and guiltines Which appeareth by the opposition of Iustification and Condemnation which Paule setteth downe Rom. 8.33 VVho shall lay any thing to the charge of Gods children It is God that iustifieth who shall condemne Iustification therefore according to the meaning of Saint Paule is a certaine pronouncing of sentence and as I may so say indeed rather a pronouncing iust then a making iust How many waies is a man said by Saint Paule to be iustified Onely two waies a Rom. 10.3 4.5 eyther by his owne righteousnesse that is to say by works or by the law as Rom. 2.13 The doers of the law if there be anie must bee vnderstood shall be iustified which is called Legall iustice or the righteousnes of the law Or else by faith or by the righteousnesse of another namely Christ that is to say by faith Rom. 5.19 VVe are iustified by faith which is called Euangelicall iustice or the righteousnesse of the Gospell VVhat doth this signifie to be iustified by workes Not as some thinke to get a habit of righteousnesse by iust works or to be made iust by workes but to be iudged and pronounced iust by reason of obedience yeelded vnto the lawe Or he is said to be iustifyed in whose life there is found that puritie and holinesse which deserueth the testimonie of righteousnesse before the throne of God after which sort Paule teacheth that no mortall man is iustified Rom. 3.20 By the workes of the law no flesh is iustified that is to say By the act whereby the law is performed or by the performance of the law no flesh shall be iustified Which sentence though in Greeke and Latine it be particuler yet in Hebrew it is vniuersall because the negatiue particle doth not agree with the Note or vniuersall signe none but with the verbe VVhat doth this signifie to be iustifyed by faith To be iustified by faith is to be acquited from sinne for Christs sake apprehended by faith Or he is said to be iustified by faith who being excluded in regard of his owne righteousnesse that is the righteousnesse of works doth by faith apprehend another righteousnesse that is the righteousnesse of Christ wherewithall being cloathed he doth appeare before God not as a sinner but as a iust and righteous man a Gal. 3.27 Ephes 5.17 Apoc. 7.14 What is iustification It is not the giuing of the holy Ghost regeneration or the infusion of a new qualitie or the preaching of Iustice or if wee shall speake Philosophically not ãâã ãâã ãâã ãâã ãâã mutation or a motion toward the attayning of righteousnesse but it is the sentence of the heauenly Iudge whereby he doth in respect of the merit of Christ of his owne meere grace and fauour not impute vnto the sinner his sinne vnto death but imputeth the righteousnesse of Christ offered in the Gospell to his owne glorie and life eternall Or it is a free discharge from sinne and death both at once and an imputation of righteousnesse vnto life eternall and to the glorie of God and that for Christs sake and his righteousnes with both which being clothed wee appeare before the tribunall seat of God holy and vnblameable What be the parts of Iustification Two The former part is Remisson or Absolution and that twofold first from sinne secondly from death For first God from his tribunall seate pronounceth vs free from sinne for although sinne be in vs in deed yet because all that sinne how much soeuer it be is couered with the righteousnesse of Christ and therefore is not set before the eyes of God the Iudge God doth pronounce vs to be so freed from the same as if there were none at all in vs. And then secondly after he hath acquitted vs from the cause of death namely sin he doth also acquite vs from the punishment and death it selfe which is the wages of sinne Rom. 6.23 The later part of Iustification is Imputation whereby the heauenly Iudge doth iudge vs to be iust by the merite of another and doth adiudge vs vnto life eternall for th merit of another And this later is a kinde of effect of the former for hee that is iudged iust it must of necessitie follow that he be adiudged vnto life The Prophet Dauid 9.24 Seuentie weeks are determined vpon thy people and vpon thine holy Citie to finish the wickednesse to seale vp the sinnes to reconcile the iniquitie and to bring in euerlasting righteousnesse And Paule Romanes 3.4.5 By the first parte our debt is taken away and by the later our want is prouided for Also Remission healeth the guilt of sin the imputation of the righousnesse of Christ healeth the corruption and euill it selfe wherewithall the nature of mankinde laboureth and is laden VVhat is the efficient cause of Iustification Not man eyther from himselfe or from any other conferring any thing for that in the act of iustification man doth only behaue himselfe as a subiect and sufferer but God is the efficient cause who accompteth the obedience of Christ as if it were receiued from vs. For that saying of the Lord standeth firme Esa 43.25 I euen I am he that take away thy iniquities for mine owne sake I wil remember thy sinnes no more Which principle of Diuinitie the Iewish Scribes did also acknowledge as true Marke 2.7 VVho can forgiue sinnes but God alone and Rom. 4.5 But beleeueth in God that iustifieth the vngodly that is to say him that in himselfe is wicked he accompteth righteous in Christ And Rom. 8 33. God is he that iustifieth who is it that condemneth And hereupon it is that it is called the righteousnesse of God Rom. 1.17 3.21.22 Not that essentiall iustice of God whereby he is iust in himselfe neyther yet that communicatiue iustich which he doth communicate to his elect by the holy spirit but it is so called of the efficient cause namely because God doth freely impute or accompt the same vnto vs and partly also from the obiect because it alone is able to beare the rigour of Gods iudgement and to stand before his tribunall seat and therefore it is called euerlasting Dan. 9.24 because it was decreed by him from euerlasting VVhat is the cause of iustification working together with God Christ who by his merit and obedience hath purchased Iustification for vs. Rom. 5 9. VVe are iustified by his bloud and 2. Cor. 5.18 VVe are reconciled by Christ VVhat is the precedent cause Not the foreseeing of good works to come or of faith nor the estimation of works present but onely the grace of God not that which is freely giuen or infused whither it be faith or whether it be charitie but grace freely giuing that is to say the good will of God or the good pleasure of God a Ephes 1 9 and his loue toward vs men
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the prehemineÌce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritaÌce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2â But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing coÌtaining for the thing coÌtained Christ crucifyed is vnderstood but as he is appreheÌded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accouÌted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
the holie ghost which is called the Spirit of Christ nor the flesh that is whatsoeuer reliques of corruption remaines in vs or the new and the old maÌ haue indeed either their distinct seates in our soule or seuerall operations but are mingled together one with another in all those faculties neither yet doe these qualities so contrarie one to another so well agree together that with mutuall consent they should produce a mixt work but doe so wrastle together in one and the selfe same work striuing one against another that one penetrating the other then proceedeth a mixt action from them both from theire mutual not conseÌt but conflict which of the qualitie preuailing is accompted either the fruite of the spirit or of the flesh The instrumentall cause is faith not by her owne vertue efficacie or operation but so farre forth as shee doth as an instrument apprehend that her obiect to which shee is caried namely Christ in respect of whom alone the holy Ghost doth renue vs creating in vs both the will and the deed and therefore whereas faith is termed the mother or the fountaine of good works by a Metonymie that is attributed to the instrumentall cause which doth properly belong to the principal efficient cause as Rom. 1.16 The Gospell that is the preaching of the doctrine of the Gospell is called The power of God to saluation that is spoken both because of the vnseparable coniunction common dependance of faith and good works For without faith it is impossible to please God Hebr. 11.6 And VVhatsoeuer is not done of faith is sinne Rom 14.23 Therefore Hebr. 11.4 and so forward all the worthie acts in th Olde Testament are ascribed to faith By faith Abell c. VVhat is the matter of good workes The things themselues where about such works are conuersant and which the moral law of God doth intreat of and prescribeth VVhatsoeuer things are true honest iust pure to be loued of good report if there be any vertue If there be any praise thinke of such things Phil. 4.8 VVhat is the forme of good workes As the essence and forme of sin and an euill work is Anomie and * ãâã ãâã ãâã ãâã ãâã swaruing from the law so conformitie of our actions vnto the commaundement of God is the forme of a good worke And therefore not the traditions or commaundements of the Church but the word of God wherunto to add any thing or to detract is an horrible sinne is the onely square and rule of good workes a psa 119.4 Deut. 4.2 Neyther are any of those things to be esteemed in the number of good works in the sight of God which are grounded on the bare will of man Math. 15.9 In vaine doe they worship mee with the doctrines of men And Ezech. 20.18 VValke ye not in the precepts of your fathers but in my precepts walke ye Whether is it sufficient that some worke should be good and agreeable to the law of God if that it be done according to the law of God in outward shew No but 1. There is also required the inward synceritie of the minde which proceedeth from faith whereby the heart is purified a Act. 15.9 2 That we be certainely perswaded in our mindes out of his word that that which we doe pleaseth God For Rom. 14.23 whatsoeuer is done without faith that is whatsoeuer we take in hand with a doubting conscience whether it please God and therefore whether it be commaunded of God or not it is a sinn 3 It is required that we haue respect vnto god and to his glorie alone as the cheefe end of a good worke For the pharisaicall Hypocrite giueth almes the publican not iustified geueth also but his is abominable in the sight of God because he desires to be seene of men b mat 6.1 But this mans almes is a good worke not onely because it is commaunded but also because it is done with sinceritye of the heart and in faith to the glorie of God And therfore vertues are to be discerned from vices not so much by the skill mouing them as by the ends VVhat then are good workes Such as are done in true faith according to the law of god are referred to his glory alone c Tim 1.5 Deut. 4.2 1. Cor. 10.31 Colos 3.17 VVho are they that doe good workes Onely the Regenerate For whereas the law of God doth especially require that fountaine of syncerity in the heart d Mat. 3.33 and from thence the respect of Gods glory truly the worke of the vnregenerate although it appeare verie glorious yet cannot simply and properly be called by the name of a good worke because that which is good is not well done of them that is in faith to the glory of God And therefore the worke is not liuing but dead as a figge leafe a Gen. 3.7 couering onely the inward vices for an euill tree cannot bring forth good fruite Math. 7.18 and Cap 12.33 whatsoeuer is done by the impure is impure b Iob. 14 4 Tit. 1.15 yet it may be called good but in vse not in worship But a man now already regenerate to wit who hath recouered some parte of the synceritie of his heart by faith according to the measure of integrity and sinceritie of his heart which he hath recouered is fitte in part to performe good workes Are not Cornelius his workes praised before he vvas baptised and belieued in Christ Act. 10.4 He is called a deuout man and one that feard God verse 22 Therefore now before he receiued the Sacrament of Baptisme he was conuerted vnto the acknowledging of the true God neither was he vtterly without faith in the Messias Besides he is said to pray continually and his almes were accepted and his prayers are said to be heard of God But it is impossible for any man or for any mans worke to please God without faith Heb. 11.6 Therfore hee had the beginnings of faith in Christ and therefore was now iustified and regenerate although as yet hee was not instructed in the full cleere knowledge of Christ and yet knew not that he was come For which cause Peter was sent vnto him who should more fully teach him Are the good workes of the regenerate pure and perfectly good and blemished with no fault No 1 Because the Scripture speaketh to the contrarie c Esa 64.5 Ia. 3.2 2 That any worke be pure and in euery respect good it is not sufficient that that which is done be not done without the holy Ghost and without faith but also it is further required that the first beginnings of a good worke in man to wit the vnderstanding will and affections doe most fully obey the spirit of God which is granted to no mortall man Christ alone excepted But there doth euer remaine in vs and in euery facultie of our soule the new and and the old man spirit and flesh the law of the mind as it is
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâfference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
22.32 I haue praied for thee that thy faith faile not And Heb. 5.7 Christ is said to haue offered vp prayers and svpplications with strong crying and tears vnto him that was able to saue him from death ãâã ãâã ãâã ãâã ãâã which is Feare as when Paule 2. Thess 3.2 desireth them to pray for him that he may be deliuered from vnreasonahle and euill men and when we desire remission of sins and deliuerance from euill ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã is a precation or petition wherin we desire those things which make to the glory of god himself or som benefit as the kingdom of christ to come the name of God to be hallowed his wil to be done daily bread to be giuen vs daily the holy ghost to be sent ãâã ãâã ãâã ãâã ãâã as Act. 1.14 al continued with one accord in praier supplication ãâã ãâã ãâã ãâã ãâã is an interpellation or intercession or postulation made for another Therfore Ro. 8.26 the holy ghost is said to make request for vs ver 34. Christ the mediator ãâã ãâã ãâã ãâã ãâã that is maketh request for vs as when one prayeth for another or all do pray one for another and for the Church as Act. 12.5 The Church maketh intercessioÌ for Peter or it is an interpellation wherin we complain to God of theÌ which do hurt vs as Dauid somtimes in the Psalms ãâã ãâã ãâã ãâã ãâã is a giuing of thanks wherin we giue thanks to God either for benefits bestowed vpon vs others whereby we set forth his fatherly chasticement a Iob 1.21 or for euils taken away from vs or others Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I wil take the cup of saluation c. But the scripture doth not alwaies obserue the differences of those three kinds Therfore we may restrain them vnto two that is to wit inuocation of Gods name and thanksgiuing like as Dauid restrained them Psa 50.15 Cal vpon me in the time of trouble I wil deliuer thee thou shalt glorifie me VVhat are the causes of praier The efficient inward cause is the holy ghost Rom. 8.26 For we know not what to pray as we ought but the spirit it selfe maketh request for vs with sighs which cannot be expressed Not that he in very deed doth either pray or sigh but because he stirreth vs vp to praiers doth inwardly teach vs words and sighes So he is said to crie Gal. 4.6 Because he causeth vs to crie whereupon Zachary 12.10 he is called the spirit of grace of prayer And the Apostle biddeth vs pray in the holy Ghost b Iude. 20. 1 Cor. 14.16 that is by the instinct of the holy Ghost The instrumentall inward cause is Faith c Rom. 10.14 The principall cause which moueth vs to pray is manifolde 1 The commandement of God wherby he requireth of vs seruice of inuocation which is chiefe in the Church of God Deu 6.13 Thou shalt vvatch thy Lord and serue him alone and Psal 50.15 Cal. vpon me Mat. 7.7 aske seeke knocke 2 The promise of hearing and I vvill heare thee Psal 50.15 145.18 The Lord is neere vnto al that cal vpon him Pro. 18.10 The name of the Lord is a strong tower the weaponlesse man flying vnto it shall be safe sure Hither do beloÌg the alluremeÌts wherwith Christ doth allure vs to pray Mat 7.7 it shal be giuen you ye shall find it shall be opened ãâã ãâã ãâã ãâã ãâã and Luk. 11.13 if ye which are euil can giue good gifts vnto your childreÌ hovv much more shal your heauenly father giue the holy Ghost to them that desire him Ps 65.3 thou O God vvhich hearest my praier vnto thee shall all all flesh come And Esay 65.24 ye shall call vpon me I vvill heare yea bef re ye crie vvil I ansvvere you for our heaueÌly father knoweth that we haue need of all these things before vve pray Mat. 6.32 3 The feeling of our pouerty of the want of others spiritual corporall the desire of Gods kingdom glory seeke first the kingdom of God his righteousnes the rest shal be cast vnto you Math. 6.33 4 Daungers troubles of all sorts which do compasse vs about miseries diuers tentations the fault and guiltinesse of our sinnes and the snares of the most grieuous and watchfull aduersarie the diuell VVho walketh about as a Lion 1. Pet. 5.8 seeking whom hee may deuoure Whereupon Christ saith Math. 26.41 VVatch and pray that ye enter not into tentation 5 Exercise of pietie faith and hope which from hence doe take increase 6 The nature and propertie of loue wherewith the godly are affected towards God for it commeth to passe that he which loueth is greatly delighted with the communication of him that is loued and he desireth nothing more then that he may poure out into his bosome those things wherewith he is affected Heerevnto is added that loue is more and more kindled by the talke of the partie loued 7 The example of Christ and of all the Saints whose chiefe care was in their life time to call earnestly vpon God 8 The vtilitie of prayer for by it we obtaine necessarie benefits as well corporall as spirituall Iam. 5.6 The feruent prayer of a righteous man auaileth much But the bountiful largesse of Gods benefits and gifts as well corporall as spirituall and his so great miracles which are seene which way soeuer you looke ought of right to prouoke vs to the sacrifice of praise and thankesgiuing Therfore Dauid hauing perceiued the Lords liberalitie doth shew openly that a new song is put into his mouth Psal 40.3 What is the obiect of prayer or who is to be called vpon That one and eternall God who is the father and the sonne and the holy Ghost for in true inuocation none of the three persons of the Godhead is omitted although they be not alwaies distinctly named because they are one God 1 But he alone 1 Because he is the searcher of all mens hearts Act. 1.24 the searcher of the hearts and reines ãâã ãâã ãâã ãâã ãâã that is viewer of the thoughts and affections or the knower of all things a Psal 79 33 15 44 21 2 Because Inuocation is the chiefest part of the worship of God and therefore is due to God alone according to his commaundement b Deut. 9 13 Math. 4 10 And Psal 50.15 Call vpon me saith the Lord and Christ Mat. 6.9 after this maner therfore pray ye Our father c. 3 Because he is the alone author of all good things alone omnipotent the knower of all things full of compassion who knoweth willeth and can heare heale deliuer all in all places that call vpon him therfore the faithfull say Esay 63.16 Thou Lord art ur father Abraham knoweth vs not and Israel is ignorant of vs. 4 Because we
For the ministers of the worde and teachers of the church 3 For friends brethren and the whole church c 1 Cor 1 2 one for another d Ier 42.2 20 1 Thess 5 15 Iam. 5 16 2 Cor 1 11 4 For enemies e Numb 16 22. Math 5 44 Acts. 7.60 5 For sinners and vnbeleeuers as Abraham for the Sodomites f Gen. 18 23.24 Lot also for zoar g Chap. 19 20 21 Moses for the people when they had most greuously sinned setting vp a calfe h Exod 32 11 so Samuell for Saul 1. Namely that of enemies he would make them friends that he would conuert them and frustrate their attempts 6 For the afflicted and sicke but for these whiles they liue with vs in this life i 1. Sam. 15 35 How must we pray for our enemies k Iam 5.13 15 2 Sam. 12 16. If they be aduersaries to a iust cause as to true doctrine wee must pray that god would maintaine his owne cause and either conuert them if they be curable or confound them if incurable if we haue wronged them we must aske them forgiuenesse and requite them if we neuer hurt them we must pray that they may become our ftiends or freed ftom the enemies both to a good cause and our person by Christs example we may pray for such as are curable and for vengence vpon the desperate For whom must we not pray 1 For the dead 1. because whatsoeuer is done without faith is sinne Rom. 14.23 But of that matter in the canonicall scriptures we haue neither commaundement nor example and therefore is not of faith For that which is reported of Iudas Machabeus 2. Machab. 12.40 sending to Ierusalem an offering for the slaine Iewes which had priuily taken thinges consecrate to the idols of the Iamnites it is not canonicall but Apocriphall and of suspected credit seeing that the author of the discourse doth craue pardon in the end of the booke which thing agreeth not to the scriptures inspired of god a 2 Tim. 3 16 nor to the writers which haue written as they were mooued by the holy ghost b 2 Pet. 2 21. and noe such sacrifice was commaunded of God to be done yea rather it was done against the law which did forbid sacrifices to be done for them who had polluted themselues with an excomunicate thing 2 Because such prayers are vnprofitable For whosoeuer doe departe from hence either they departe in faith and are blessed and therefore haue no neede of prayers or doe want faith and are damned c Ioh 3.18 36 1 Ioh. 5 16 1 Sam 16 1 and therefore cannot be holpen 2 Nor for the indurate enemies of God or them whome the lord as it were with the finger hath shewed vs to sinne against the holy ghost d but against them rather 1 That they may not make a proceeding but that they may be letted and stopped e 2 Sam. 15 31 Acts 4.29 which is a point of charity 2. That they may be cut of if with a deuilish furie they goe forward to resist god the Church the truth and are vncurable which thing beloÌgeth not to priuate reueÌge but commeth of a singuler zeale of god So Dauid f Psal 5 10 Psal 59 5 Psal 14 13 psal 110.9 10.11 And Paul 2. Tim. 4 14. Alexander the Coppersmith hath done me much euil the lord rewarde him according to his workes So Moses against Korah Dathan and Abiram Num. 16.15 VVhat is the forme of inuocation Although there be many formes of praying as are the psalmes of Dauid and the prayers of other holy men both olde and new written well and profitablie by the spirit of Christ yet notwithstanding the shorte forme which God of his great goodnes prescribed vnto vs g Mat 6 9 Luk 9 11 2 which is called the Lords praier is to be preferred before all the rest both for the maiestie of the author the order of the things to be requested and also because it containeth in briefe all things which belong to the glorie of god and our good and what we may aske of the best god whatsoeuer is needfull to desire and what he will graciously bestowe vpon vs whereupon great fruite of comforte doth redound vnto vs because we who doe in a manner aske out of his mouth know to aske nothing absurd nothing vnmeete or vnseasonable vnto him Yet we are not tyed to euery word of this forme but it is lawfull to take no other matter of praiers and al the prayers of the faithfull ought to accord in respect of the sense to this most perfect and truly lawfull patterne but they which goe further doe add of there owne to the wisdome of God and doe despise his will and euer obtaine nothing seing that they pray without faith What are the conditions of prayer or the adiuncts and circumstances Some are inward proper and perpetuall but others are outward indifferent and changeable Which are inward 1 A minde well ordered that a man being about to pray may come with a minde voide of other cares and of fleshly wandering thoughts wherewith it may be caried about hither and thither or pressed downe from heauen towards the earth and with conuenient attention and reuerence towards the maiestie of that god to whose conference he doth goe a dan 9 3.4 5 Math 14 23 2 The sincerity of the heart or a pure heart b 2 Tim 2.22 of Daniell that he which is about to pray may lay aside all opinion of worthines and merit and may feele not feignedly but truly his owne want after the example of Iacob Gen. 32 10. I am lesse then the least of Gods mercies of Daniel Chap. 9.18 we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies c. of Dauid Psal 14 32 Esay 64 6 and of the publcan d Luk. 18 13 I am not worthy to lift vp my eyes to heauen 3 A misliking and humiliation of a mans selfe that he may prostrate himselfe before God with an humble and free confession of his sinnes and requesting of pardon e Dan. 9 4.5 Psal 51.5 1. Ioh. 1.9 4 True repentance and a godly purpose Psal 26.6 I will wash mine handes in innocency O lord and compasse thine altar For god heareth not sinners f Ioh. 9.31 Psal 109 7 Esay 1.15 VVhen ye shall make many praiers I will not heare you because your handes are full of bloud g Rom. 10 14 Heb. 10.22 Iam. 1.6 1 Ioh. 5.14 Contrariwise If we shall aske any thing we shall receiue it of him because we keepe his commaundements 1. Iohn 5.22 And if any man be a worshiper of God and doth his will him heareth he Iohn 9.37 5 A stedfast trust of mercie and of the fauour of God for Christs sake and a sure hope of audience that he will liberallie and freely helpe them which aske according to
calleth vnto him he heareth him 3 Of them that crie vnto him a Psal 107.13 of the repentant b âsay 1.17 but yet faithfull which do call vpon him with a liuely faith Psal 145.19 he will fulfill the desire of them that feare him For the promise is most sure Psa 50.15 I will deliuer thee And Christ saith binding it with an oath ãâã ãâã ãâã ãâã ãâã that is for confirmation of things to be said and for the assurance of the hearers saith Basil Verily verily I say vnto you what soeuer ye shall aske the father in my name he wil giue it you Ioh. 16.23 But because they who pray oftentimes obtaine not that which they aske is the praier in vaine or God to be said not to heare In no wise because God sometime denyeth the things asked not because he despiseth our prayers but because those things which we aske are not profitable for vs. Hitherto belongeth that of Iames 4. vers 3. ye aske and receiue not because ye aske amisse that ye might consume it on your lustes Wherupon Augustine saith Saepe non exaudit ad voluntatem vt exaudiat ad salutem That is oftentimes he heareth not according to our wil that he may heare for our safetie In like manner he saith Si non dat ad horam exercet quaerentem sed non contemnit petentem That is if he giueth not after a while he doth exercise him that seeketh but despiseth not him that asketh And god deferreth to giue those things which he will giue 1 That he may trye his owne 2 That he may the more kindle their faith 3 That he may make his gifts more acceptable 4 Least the thing soone giuen should be of little account 5 That we may keepe the things giuen in his feare 6 That wee may be inflamed more and more vvith a desire of praying So he doth heare vvhiles he seemeth not to heare But there is besides with God a double manner of hearing outvvard and invvard for sometime outwardly he sheweth manifest help after which maner he heard the three children c Deu. 3.27 and Daniel d Dan. 6.22 and in other places often Esay 37.36 Sometime he assisteth by the vertue of his holy spirit least being ouercome with euils we should faint So he heard Stephen e Act. 7.55 infinite martyrs at all times And to Paul complaining that he besought God thrise it was aunswered my grace is sufficieÌt for the. 2. Cor. 12.9 From hence a rule is to be made that it is the grace of God if God by by heareth not theÌ which pray deuoutly For the Lord giueth to them which pray deuoutly somthing which is better that is the streÌgth of the spirit that those things which do grieue theÌ may turne to their good Wherfore the hearing of our praiers is to be measured not by sense but by faith VVhich things are contrarie to true prayer 1 A Pharisaicall opinion of mans owne merits 2 The hinderances of prayers as distrust doubting and double mindednesse a Iam. 1.6.7.8 ãâã ãâã ãâã ãâã ãâã crueltie pride b Esay 1.15 1 Pet. 37. also brawlings or hatreds among which there is no place for inuocation c surfetting and drunkennesse d Luk. 21 34 1. Cor. 7.5 corrupt desires e Iam 4.3 Impenitencie according to that God heareth not sinners Iohn 9. Ambition and vaine glorie f Mat. 6.5 23 11. Hipocrisie Battologie or vaine babling and repetition of short prayers Math. 6 7. of which fault the breuiaries of the Romanists are guiltie the howers which they call canonicall the rosaries and infinite things of like sort 3 The prayers of hypocrites who in no measure are touched with the feeling of their sinnes or sleightly do rehearse praiers for fashion as if they should pay a taske to God or yawning doe mumble prayers but coldlie without meditation and consideration And of them who account faith and hope in prayers to God for an absurd thing 4 The errour of inuocation or intercession of Saints of praiers for the dead of outlandish and not vndestood speech to bev sed in praiers 1. Cor. 14.15 5 Falling downe before Idols and Images false opinion of merits and the number of prayers the superstition of them which do thinke that prayers made by themseselues in a certaine place imagine in this or that chappell or at this or another time are more effectuall 6 Superstitious rites of the dedication of Churches the vaine and false distinction of religious adoration into ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã whenas ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã is termed among the Grecians the same which also is ãâã ãâã ãâã ãâã ãâã And Paule when he had said Rom. 1.9 ãâã ãâã ãâã ãâã ãâã that is to serue chap. 16. vers 18. vsed ãâã ãâã ãâã ãâã ãâã which signifieth also to serue 7 All superstitious impious vniust curious rashly taken in hand vnprofitable much more hurtfull prayers are contrarie to the true inuocation of Gods name The sixe and thirtieth common place Of Predestination For an enterance into this Treatise what words must we consider THese especially Prouidence purpose prescience predestination election reprobation and the booke of life Explaine therefore these words First the word prouidence is a generall word coÌprizing preordaining ãâã ãâã ãâã ãâã ãâã disposing and ruling all and singular things in this world predestination respecteth specially the reasonable creature of such chiefly the euerlasting life and death of man To go further Prouidence hath her direction to ends naturall Predestination to ends supernaturall as to be adopted the children of God to be regenerate and in the end to be glorified Thus we say not that brute beasts are predestinate because they are not capable of this supernatural end ãâã ãâã ãâã ãâã ãâã 2 For purpose Paule calls it Purpose which God had appointed from eternity with himselfe according to the good pleasure of his wil a Rom. 8.28 9 11. Ephe. 3.21 As for his decree that is in the word commonly called his eternall counsell b Act. 2.23 ãâã ãâã ãâã ãâã ãâã the good pleasure of God which he purposed in himselfe the counsell of Gods will And this is nothing else but as it were the iudgement of the mind of God either in general concerning all creatures or in speciall of creatures rationall 3 Prescience is that by which in grosse ãâã ãâã ãâã ãâã ãâã God by his vncompounded vnderstanding foreknoweth all things created Some call this notitia or knowledge but in truth Gods knowledge exteÌdeth further then his foreknowledge For his knowledge extends it selfe not only to things past present to come but also to such things as neuer shall be be they possible or impossible But as for prescience it is of such things as shall be And therfore prescience presupposeth will to go in order before For nothing can be vnlesse God
is patient toward vs deferring his comming onely vntill the number of the Elect were fulfilled and that all might haue oportunitie to conuert themselues vnto God What is the execution of predestination It is the disposing vse and application of all second causes or meanes whereby as it were by degrees God doth passe to the end of his highest decree Of how many sorts are those meanes Of two some are common as well to the Elect as the Reprobate wherein the Elect and the Reprobate are made equal others proper and speciall to either wherein the elect are discerned from the reprobate Those that are common are threefold namely the Creation of man male and female in the vpright state that is in righteousnesse and holinesse a. Gen. 1.26 Eccles 7.29 but changeable For God alone is vnchangeable 2 The Fall of man whereby he defiled himselfe with sinne most fouly b. which could not haue happened without both the ordinance and will of God that mans wretchednesse might giue place to God his mercie and the transgression of man to Gods iustice neyther yet can any thing be said to fall out without the knowledge of god or God being against it and vnwilling or vnaduisedly from whose will and pleasure not the little sparrowes are excepted Matth. 11.29 Neuerthelesse the fall of man was from his owne accord and of his owne will and therefore the fall of Adam sticketh as a fault in his free aâd vncompelled will wherewith he obeyed the serpent rather then god and not in the onely bare will of god whereupon it was very well said of Prudentius Nemo nocens si fata regunt quod viuitur et fit Imo nocens quicunque volens non quod licet audet No man is bad if fate doth rule and cause men liue in ill Yea he is bad who lawlesse liues and liues so with his will 3. The spreading of that sinne that is of the guilt and punishment from Adam ouer all men for no cleane thing can bee bred of an vncleane d. Iob. 14.4 from whence it commeth that all men by nature not by imitation and custome are the children of wrath Ephes 2.3 For seeing that God before he created mankind had determined both to shew a notable token of his mercie euen in the saluation of the Elect and also to declare his iust iudgement it was necessarie that eyther should bee included vnder sinne namely that he might haue mercie on them that beleeued and againe that hee might finde argument of iust condemnation in those to whom it is giuen neither to beleeue nor to vnderstand the mysteries of God Matth. 13.11 By these ruines of mankind therefore God all-wise decreed to separate some to himselfe to choose them and to bring them to life as vessels of his mercie and to leaue others in their corruption and to reserue them vnto punishment as vessels of his wrath against sinne and that with such wisedome that all the praise of the saluation of the Elect should wholy be referred to the mercie of God and the whole fault of the condemnation of the Reprobate should remaine in themselues Hovv many are the proper and peculiar meanes ordeined by God for the Elect They are sixe which being referred to Election or the Predestination of the Elect are properly the effectes thereof but compared one with an other and to the ende of Election may bee called both the causes and effects And three are like mediate causes the other three like the effects The first meanes is Christ not as the word is singly ãâã ãâã ãâã ãâã ãâã consubstantiall and equall with the father in all pointes for so is he the first cause of our Election together with the father and the holy Ghost and not the second Iohn 13.18 I knowe whom I haue chosen but as hee is the Mediatour in whome the father might choose according to that saying of the Apostle In him wee were chosen before the foundations of the world were layed Eph. 1.4 and through whom being applied to the Elect God would both remit sinnes as also impute perfect righteousnesse by which name Christ himselfe beeing defined ãâã ãâã ãâã ãâã ãâã is called a man as it were appointed Act. 17.31 and which was ordeined before the foundation of the world but was declared in the last times for our sakes 1. Pet. 1.20 Therefore the Father hath ordeined his Sonne that he might assume an humane nature into the vnitie of his Person who suffered and was dead for the satisfaction of the Elect that hee might redeeme them from iniquitie and might rise againe for their iustification a Rom. 4.25 Finally who to the Elect which apply him to themselues through faith might be VVisedome and righteousnesse Sanctification and Redemption 1. Cor. 1.30 In choosing and appointing which meane all these miracles of God saith Bernard doe at once concurre 1. Gods iustice his mercie towards his Elect as also his iustice in punishing their sinnes in his beloued one 2. In one and the selfe same person of Christ God and man 3. One and the same woman a mother and a virgin 4. One and the same Sonne ãâã ãâã ãâã ãâã ãâã without father without mother 5. And the same Christ our Iudge and Aduocate The second meane is Vocation effectuall vnto true repentance and acknowledging of Christ through the inspiration of the holy Ghost b Rom. 8.30 ad Tit. 2.14 3.7 Ordinarie in them that are of yeeres through the preaching of the Gospell Extraordinarie also as in Infants that are elected as namely Iohn Baptist in his mothers wombe c. Luk. 1.44 and in some that are deafe the meane thereof beeing vnknowne vnto vs. The third meane is faith in Christ or the applying of Christ by faith whereupon our most straight coniunction with him our vnion our incorporation or societie and ingrafting into him followeth d Iohn 15.5 17.21 Gal. 3.27.28 Ephes 3.6 1. Iohn 1.3 Rom. 11.17 From these follow three effects Iustification before God which consisteth in the imputation of Christs righteousnesse Iustification by which the Elect hauing the holy Ghost freely bestowed on them are renewed in the spirit of their minde and are made new men which by them also worketh good workes which are pleasing and acceptable to God for Christs sake and Glorification through the same Christ which very meanes Gods Predestination ordeyned from the beginning these and euery of them God of his meere grace applyeth to euery of the Elect by the effectuall preaching of the Gospell whensoeuer hee pleaseth sometime sooner sometime later euen as God himselfe doth will and decerne most wisely and most mercifully And this is the true golden chaine of Saluation and indissoluble knot which leadeth from the supreme cause thorough meanes ordeined and applied to the last effect The ende therefore cannot be hoped for without the meanes thereof neither ought th end to be separated from the meanes neyther may we omitting the meanes runne from one
the rest be saued God forbid for God in calling doth so call that he turneth the will also of the elect to repentance by the spirit of regeneration and giueth and bestoweth on them true faith and perseuerance passeth by the reprobate so as they themselues also are otherwise vnwilling Besides it is contrary to the nature of the elect to abuse the decree of their election to the desire of sinning nay vnlesse they liue godly they boast of their election in vaine because as God hath predestinated vs to life eternal so hath he predestinated vs to good works Ephes 2.10 And that we might lead a holy and blamelesse life Ephes 1.4 But it neither happeneth to the reprobate to liue godly which if it might they should not be of the number of the reprobate but of the elect because the loue of an innocent and honest life cannot be seene but by election VVhat is the vse and fruit of this doctrine 1 It is auaileable for the confirmation of our faith in God for he knoweth not God aright who doth not acknowledge him to be most wise omniscient almightie and vnchangeable in ordering his creatures 2 It helpeth the assurance and sound confidence of our saluation because it dependeth not on vs or of any variable cause but of the eternall and immutable good pleasure of God a Romans 8 21. fol. 2. Tim. 2.19 3 It profiteth vs touching our comfort against the furies of the children of this world and the fewnesse of beleeuers as Christ saith Mat. 11.26 and cap. 13.14 b Iohn 12.39 And therfore could not they beleeue because saith Esay he blinded their eyes not as though God doth spread a blindnesse on them but for that as a iust Iudge hee deliuereth them being depriued of his grace to be more and more blinded by Sathan and their owne desires and Paul Rom. 11.12 doth often vse this doctrine 4 It auaileth against temptation and all the fierie darts of Satan by making certaine account that no creature can separate vs from the loue of God Rom. 8.38 And against all affliction because all thinges aswell aduersitie as prosperity make for their good who are called according to the purpose of God Rom. 2.8.4 3 It maketh for our instruction viz. 1 To acknowledge Gods singuler goodnes toward vs who vouchsafed to elect vs vnworthie ones out of the companie of wicked and to ordaine vs for heauenly glorie Rom 1.25.2 For stirring vp an humilitie godly sorrow in vs. 3 For our thankfulnesse that we attribute the glorie of our saluation to God onely and that we celebrate his infinite benignitie toward vs in heart word and worke who of his meere grace in his sonne Christ would saue vs being in our selues past recouerie a Eph. 1.3.5.9 4 And that we striue to make our vocation and election sure by good works 2. Pet. 1.5 He is iust that worketh righteousnes and he that is iustified is called also because righteousnes is by faith but faith by hearing Moreouer he that is called Is chosen according to the purpose of God Vers 10. Also He hath chosen vs in Christ Ephes 1.4 That we might be holy and blamelesse before God and so the vessels sanctified to honour and prepared to euerie good worke that is The Elect are to cleanse them selues by the power of the spirit of Regeneration with which they are endewed b Tim. 2.21 What is contrarie to this doctrine 1 The errour of the Pelagians and Semipelagians who teach an vniuersall grace and so that there are none Elect and that it is in the power of man to beleeue or not to beleeue feigning the causes of saluation to be in men themselues without God also they teach that the elect may perish and fall away from the grace of the mercie of God 2 The error of Thomas Aquinas who thought the number of the Elect in deed to be certaine but the number of the reprobate vncertaine 3 The errour of certeine Vbiquitaries who 1 teach that the fall of Adam happened without the decree of God and without any ordinance of his contrarie to that is spoken Prou. 16.4 Esay 45.7 c Iam. 3 37 Amos 3.6 Ioh 12.39 2 That no decree of God concerning the sauing of the godly or casting of the reprobate consisteth of his simple will against the places Rom. 8.28 and 9.11 3 That God without doubt would not the reprobation of any against the places 1 Sam. 2.25 Rom. 9.19 He hardeneth whom he will and by consequence taketh vengeance on those whom hee wil haue to be hardened 4. Also that the reprobate may be conuerted and saued contrarie to the places Iere. 6.30 and 13.23 a Ioh. 12.39 17.9.12 19. Rom 9 22 Luke 22.20 This is my bloud which is shed for you c. Math. 26.28 For many not for all to the forgiuenesse of sinnes Ephes 5.25 Christ offered himselfe for the Church Hebr. 10.26 1. Pet. 2.7.5 That it is the purpose and will of God simply that all should be saued and that the generall promises are to be vnderstood without restraint against the places of Scripture which restraine the effect of them to the Elect b Col 1 20 25 2 Tim 2 19 Heb. 10 14. 4 The errour of the Papists who make faith foreseene or good works or a foreknowledge of merits the precedent cause of Election and that the predestinate cannot be certaine of their predestination vnlesse it be reuealed and that by some notable priuiledge and the Elect may doubt of their Election 5 The errour of them who subiect Election to the eternall decree of God but not reprobation for that it is necessarie that two opposites should be reckoned vnder one kinde 6 The errour of them who would not haue predestination to be taught in the Church against the saying of Theodoret. ãâã ãâã ãâã ãâã ãâã we ought not search out those things that are hidden neyther to be vtterly ignorant of those that are manifest 7 The errour of them who not distinguishing reprobation from damnation doe thinke that as God hath reprobated some of purpose onely so he condemneth them of the same purpose when notwithstanding sinne is the cause of their damnation 8 The errour of the Libertines who dream that Christians may be saued without the mediation of the middle causes 9 The errour of prophane persons who wickedly abuse this doctrine to the licenciousnesse of sinning The seuen and thirtieth common place Of the last Resurrection What doth Resurrection signifie PRoperly a certain standing againe which the Greeks call ãâã ãâã ãâã ãâã ãâã as it were ãâã ãâã ãâã ãâã ãâã a second standing of him that fell ãâã ãâã ãâã ãâã ãâã which in composition signifieth againe But specially it signifieth the returning or restoring of bodies from death to life Figuratiuely 1. It signifieth Metonimically an immortall life a Phil. 4.11 2 Metaphorically a deliuerance from dangers vnto which by the like figure death is attributed
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting ãâã ãâã ãâã ãâã ãâã the perfection of mans bodie and which preserueth the personage or ãâã ãâã ãâã ãâã ãâã subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â 4 19. 47 3â Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne ãâã ãâã ãâã ãâã ãâã working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly ãâã ãâã ãâã ãâã ãâã that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be ãâã ãâã ãâã ãâã ãâã the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly ãâã ãâã ãâã ãâã ãâã and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name ãâã ãâã ãâã ãâã ãâã the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment ãâã ãâã ãâã ãâã ãâã What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nuÌber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substaÌce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectioÌ that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
thirtieth common place Of the last Iudgement VVhat is signified in the Scriptures by the word Iudgement 1 COmmonly to iudge is to deeme to thinke and iudgement is taken for the opinion or meaning of the minde 2 It may be knowne what it is by the contrarie thereof for to iudge and to saue are contrary as therefore to saue is to free one from destruction and to giue life so ãâã ãâã ãâã ãâã ãâã to iudge is ãâã ãâã ãâã ãâã ãâã to condemne to destroy to giue cause of condeÌnation In which sense it is vsed Ioh. 3.17 God sent not his sonne into the vvorld that he should iudge the vvorld that is that he should coÌdemne or rather be the cause of condemnation but that the vvorld might bee saued through him Whereupon iudgement is vsed for the cause of condemnation vers 19. This is the condemnation that that light came into the world and men loued darknesse rather then that light And for ãâã ãâã ãâã ãâã ãâã condemnation Ioh. 5 24. He that beleeueth in me hath life eternall and shall not come into condemnation 3 To iudge is to rule and gouerne as Iud. 3.10 and in other chapters where iudgement is taken for Rule and for the minde of the iudge and for equitie or for that which is iust and right a luk 11.42 And the iudge for the Magistrate b Exod. 2 14 all through And first surely when iudgement is attribured to God it is taken for the ful Rule vniuersal gouernment and administration wherewith the whole world standeth sure is preserued and gouerned c Ioh. 5 22 27 30 Gen. 18.25 2. For the gouernment and well ordered state of the Church whereby the father manifesteth the Gospell through the sonne maintaineth the ministerie bestoweth the holy Ghost quickeneth the deade by the word euen from the beginning to this day prepareth a kingdome for the sonne that is the Church Mat. 12 18 Behold my seruant whome I haue chosen I will put my spirit on him and he shall shew iudgement to the Gentiles 3. For Gods vengeance and punishment on sin sinners d 1 Pet 4 17 4. For Gods preceps or commandements e Psal 19.9 119 13 30 throughout 5 To iudge doth signifie to reprehend others faultes by the example of ones owne vertue f Math 12 27 41 42. c 19.28 Luk. 22 30. The Apostles shall iudge the twelue tribes of Israell that is the Apostles faith and Doctrine shal take all excuse away from the Israelites So Ro. 2.27 6. To iudge doth properly belong to the Iudge when he giueth sentence whereby either he condemneth or iustifieth one that is he doth indeede condemne by pronouncing him guiltie of the fault and by adiudging him to punishment but he doth iustifie when he freeth any one from the crime and punishments due to the crime And in this sense iudgement is the Lords ceÌsure freeing the elect and pronouncing them heires of eternall life but coÌdemning the reprobate How manifold is the Lords iudgement Twofold Particular or Antecedent temporall and hidden which is either of many or of euery one in the time of euery ones life or death for that the Lord either in this life doth defend those that are his according to his promise The gates of hel shal not ouercome it Mat. 16.18 or chastiseth them when they erre with warr famine pestilence or with some other kinde of punishments that they may not be condemned with this world g 1. Cor 11 32 Whereupon 1. Pet. 4.10 Iudgement beginneth at the house of God or finally receiueth their soules into heauen and on the contrarie keepeth downe the wicked and punisheth their sinnes diuerse waies and at length deliuereth their soules to Sathan to be tormented h Luk. 16 22 29 2 Vniuersall extreame manifest finall absolute eternall is that which shall be in the last day when the bodies are raised vp of which we must principally heere entreat By what arguments is it declared that the iudgement shall be vniuersall and extreame 1. Because iudgment and Resurrection are so necessarily ioyned the one to the other and it cannot bee that God can iudge of all men which are deade vnlesse hee raise them from the deade nor can resurrection be assigned to any other end then that God might iudge all men might separate the sheepe from the goats the corne from the chaffe the godly from the vngodly a Mat. 25 13 2. It is declared by a remarkable principle in nature which teaeth that God iâ iust and therefore it must needes be well with the good and euill with the wicked for euer which because in this life it cannot be for that there are so many wicked men and Atheists who commit all kinde of wickednesse whom neuerthelesse God doth not take vengeance on in this life againe for that there are godly men and some that worshippe God sincerly who liue a most troublesome life so farre is God from rewarding them in this life b necessarie is it that there should bee a certaine and vnfallible iudgement remaining afterward wherein the wicked might be punished and the good may receiue the reward of piety Cor 15 19 3. Bur farre more certainly is it shewed by testimonies of holie Scripture Psal 9.8 The Lord hath prepared his throne for iudgement and shall iudge the world in righteousnesse and 50.1 The God of Gods hath spoken and called the earth from the rising of vp the sun vnto the going downe thereof our God shall come and shall not keepe silence that he may iudge all men Isa 66.15 Behold the Lord shall come in fire Mat. 25.31 and so following all the whole act of iudgement is described Luk. 8.17 There is not any thing hid that shall not be euident Ioh. 12 48. The word that I haue spoken shall iudge him in the last day Rom. 2 16. God shall iudge the secrets 1 Cor. 3 13. Euery mans worke shall bee made manifest Heb. 9 27. It is appointed vnto men that they shal once dy after that commeth the IudgemeÌt Iud. 14 15 ver Enoch the seauenth from Adam prophecyed of such saying Behold the Lord commeth with thowsands of his Saints to giue iudgement against all men to rebuke all the vngodly among them of all their wicked deedes Therefore must their needes bee a Iudgement 4. We confesse in the Apostles Creede that Christ shall come to iudge the quick and the dead What is the last iudgement It is the act of Iudgement whereby Christ in the last day shall presently after the resurrection of the deade pronounce sentence vpon all men with great maiestie and glorie separating the elect from the reprobate and adiudging them to eternall life but the reprobate to vnquenchable fire What are the efficient causes of the iudgement to come 1. The eternall God Father Sonne and holy Ghost inseparably for as much as there belongeth to the iudiciall power dominion
few that trauell therin 4 Because it is vnpleasant and hard to flesh by reason of the crosse and deniall of our selues which are our companions in the way It is not therefore generally streit but in respect for vnto the Elect it is wide and broad enough What is the obiect of eternall life Surely the materiall obiect is verie God but the formall obiect is as farre as we are capable thereof the knowledge seeing enioying comprehension and adoption of God For albeit we shall most sweetly enioy the company sight and conference of Angels and all the blessed d Mat. 8.11 yet shall we not take pleasure in the ioyfull sight beneuolence and companie of them but in the delightfull beholding and fauourable enioying of God onely through Christ Math 5.8 Blessed are the pure in heart for they shall see God And 1. Iohn 3.2 We shall see him as he is As also the Angels felicitie consisteth in the same fruition and contemplation of God onely e Mat. 18 20 Euen as the felicitie of a Courtier in the Kings Court is if his King looke vpon him with a gracious countenance if hee loue him seeke to haue his companie long for him especially And in like sort shall we acknowledge Christ the author of so great a Benefit that we shall follow him whither-soeuer he goeth a Reve. 14 4 and we shall cleaue vnto him and shall neuer depart from his side But do not wee enioy God alreadie and see him in this earth Yea truely by which reckoning eternall life is euen alreadie begun in vs but onely obscurely and by meanes that is by creatures set before vs as it were by a certaine veile betweene but not by cleare sight indeed whereupon 1. Tim. 6.16 Noe man euer saw God or can see him Therefore wee doe see God 1 By a naturall vision in the creatures as in a glasse wherein a certaine brightnes of the Diuinitie shineth clearely b rom 1.20 2 By a specular or mysticall vision through resemblances and markes of his Diuine glorie wherof Esay 6.1 I saw the Lord sitting vpon an high throne and lifted vp and the lower parts thereof filled the Temple and the Seraphins stoode about him After which manner Moses is said to haue seene the backe parts but not the face of God that is not the verie maiestie of God Exod. 33.23 3 By the vision of faith wherein by the doctrine and doings of the Sonne we know the fathers good will towards vs whereof Christ saith Iohn 14.9 Hee that seeth mee seeth the father also Then also when our bodies are raised vp in glorie we shall see God by himselfe as hee is whom nowe we cannot any way comprehende 1 Iohn 3.2 not indeede as hee is in quantitie but in qualitie hauing no veiles betweene vs and farre more plainely then MOSES sawe him in the mountaine face to face Exod. 31.11 And after a better manner then our first Parents saw God before their fall Reue. 22.3 His seruants shall serue him and see his face Shall men know one another in this eternall life Yea verily for they shall be full of the holy spirit and of wisdom as Adam before his fall keeping as then the integritie of Gods Image acknowledged Eue whom he had neuer seene whence she was being told of no man Gen. 2.23 As Peter on the mountaine receiuing onely a certaine taste of life eternall in his mortall bodie knew by inward reuelation Moses and Elias whom he neuer saw Math. 17.3.4 yet this shall not be a carnall but a spirituall knowledge For whom is eternall life ordained For any one of what nation soeuer a Math 8 11 but not confusedly but according to that saying Rom. 11.7 The elect haue obtained it and the rest haue beene hardened Life eternall therfore is ordained for the fathers blessed onely or the Elect and consequently for them that beleeue in Christ b Io. 3.16 6.40 and doe according to his fathers will c Mat. 7 21 witnessing their faith by their works d Math 25 34. c. as well men as women as heires together of the life of grace 1. Pet. 3.7 What shall the Qualitie or Condition of eternall life bee This surelie we cannot in thought attaine vnto in this dimnesse of our vnderstanding e Isa 64 4 1 Cor. 2 9 but the perfect knowledge thereof is deferred vnto eternall life for it hath not yet appeared what we shall be 1. Ioh. 3.2 yet we learne by the proper adiuncts which tâe Scripture giueth to euerlasting life as much as is heere conuenient for vs what of what manner how great that is how excellent the condition thereof shall bee And first surely the Office and action of the parts and faculties of our bodie and soule shall be most perfect For there shall be all manner abolishing of sinne both in soule and bodie f Isa 60.15 16. c and freedome from deah and all troubles there shall be no death nor mourning nor crying out nor sorrow any more g and moreouer all weakenes sicknes griefe heauines old age corruption defect needines shal be wanting h for there shall be healthfull eternity and eternall health saith Bernard because the iust shall liue for euer and their saluation shall be from the Lord. Psal 37.29 Againe the office and action of the parts and faculties of our bodie and soule shall be most quick for that either part of vs shall receiue from the holy spirit whatsoeuer shall be and is necessarie vnto life and it owne action 1. Theâefore there shall bee a perfect knowledge of all things i 1 Cor. 15.23 for we shall bee conuersant in the eternall light of the father of lights and the verie wisdome of God shall shew it selfe vnto vs. 2 It shall haue a full sufficiencie of a blessed life for it shall need none of the helpes of this life as meate drinke apparrell light or heat of the Sunne or colde of the Moone rest or other like succours beside it selfe whereby it may bee sustained cherished or performe it actions k Psa 121.6 Rom 14.17 Rev 21 23 22.5 For euen God himselfe Schaddai shal then bee all in all and shall fill all things with all manner goodnesse 1. Cor. 15.28 For the grace of God shal be sufficient for vs wee shall liue to God and of God wee shall bee filled with the plenty of Gods glorie and God shall giue vs to drinke of a riuer of pleasure l psal 17 5 36 9 3. It shall be most holy for it shall respect nothing else but the glorie and solemne seruice of the onely true God a Isa 43 7 Eph. 1 6 And because wee shall bee holie as God is holie for wee shall be like although not equall vnto him 1. Io. 3.2 And there shall bee a Church without wrinkle and without spot holie and altogether blamelesse Ephe. 5.27 b reve 21.27 4. It shall be most
delectable because the elect shall enioy al their desires for whatsoeuer saith Bernard shall be delightfull will there bee present and there shall bee nothing to be wisht for that shall bee wanting there and they shall feele most excellent and sincere pleasure both in soule and bodie by the presence of Christ and dailie heholding of God Psal 16.11 Thou wilt shew me the path of life in thy presence is the fulnesse of ioy at thy right hand there are pleasures for euermore And 17.15 When I awake from the dead I shall bee satisfied with thine image For how great will the delight be in the beholding of that soueraigne good which is the storehouse of all good things and of all ioyes Hence proceedeth that eternall gladnesse or perpetuall and vnspeakable ioy which the holy Ghost shall stirre vp in the Elect and which none shall take from vs. Ioh. 16.22.5 A participation of Diuine nature that is not a powring out of the diuine essence but of diuine qualities into vs that is a coÌmunication of Gods immortalitie glorie vertue wisdome iustice and image c 2 Pet. 14 which shall bee those white garments of the Saints the long white robes and garments of pure fine linnen and shining wherewith the elect shall be cloathed d Reue. 3.4.5 6.11 1.13 19.8 6. There shall be also a clarifying of bodies excellent beauty maiesty wherein they shall be made like to the glorious bodie of Christ Phil. 3.21 and the iust men shall shine as the sunne e Math. 13.43 and they shall glister as the brightnesse of the firmament Dan. 12 3. And they shall be as the Angels of God f Luk. 20 36 7 There shall be the Tryumph of the elect ouer the Diuel Death and Hel g Rom 16.20 Revel 20.10 14 Fellowship with al the blessed conuersation with the holy Angels perfect Loue of God and our neighbour Concord and exceeding quietnesse of all things for there they shall bee all of one minde because their will shal be none other but the will of God so that whatsoeuer they desire shal come to passe Melodie for there wee shall sing with quiers of Angels praising god without end for euer Last of all there shal be al the good gifts of body and soule such as neither the eye hath seene nor eare hath heard nor heart of man imagined 1 Cor. 2 9. who then would not desire to passe through thither with Christ by death Shall the glorie of euerlasting life be commune to all the elect after an equall measure No but as God bestoweth his gift on the elect in this life not alike vnequally so wil he crowne those gifts of his in the elect with an vnequal measure of glory in heauen For that saying of Christ is proper to the Apostles Ye shall sit iudging the twelue tribes of Israel Mat 19 28. And Paule doubteth not but that there is a peculier crowne laide vp in store for him according to the proportion of his labours 1. Thes 2.19 and so Dan. 12.3 The wise saith he shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer And the Scripture doth not onely promise life eternall to the faithfull but in the same a speciall reward to euerie of them a Math 19 29 2 Tim. 4.8 This is probably perceiued by the reason of the contrary b Math 11 22.24 Hither may bee also alluded that saying of Paule 1 Cor. 15 41 For one starre differeth from another starre in glorie When shall eternall life take beginning It is begun in the minds of the faithfull in this life already when the holy spirite by the preaching of the worde doth endue their mindes with the true knowledge of God and bendeth their will to a readie obedience of his commandements yea they feele an earnest peny therof haue a most true tast of it Eph. 1.4 whence floweth that hope which cannot faile the faithfull Ro 5.2.5 We greatly reioyce vnder the hope of the glorie of God And hope maketh not ashamed Finally we haue passed alreadie from death to life by faith in Christ c Ioh 5.24 1 Ioh. 3.14 because what we possesse through hope we know shal be as certainly as if it were in verie deed already bestowed on vs. Yet shal we attaine the full possession consummation therof afterward in the time that God hath ordained in which after the number of those that shal be saued is fulfilled Christ our redeemer will appeare vnto vs from heauen Doe the soules of the godly already separated from their bodies enioy a perfect and absolute happinesse It is sufficient for vs to knowe that presently after the departure from the bodie the spirit returneth vnto God which gaue it Eccl. 12.7 and after the dissolution or vncoupling of the soule from the bodie it is with Christ d Phil. 1.23 In Paradise e Luk. 23.43 in peace f wisd 3.3 in rest g Heb 4.11 in comfort h Luk. 16.25 in refreshing or ease i Wisd 4.7 in securitie k Ioh. 11.15 18 in the hand of God that no anguish at all may touch it so much as slightly l Wisd 3.1 in glorifying of the name of God Yet because they looke for a resurrection of their bodies a most plentifull fruition of all good things which God hath promised to all that loue him they cannot be said to bee in a perfect absolute but in an vnperfect happines 2 Tim 4 8. There is a crowne of righteousnes laid vp for me which the Lord the righteous Iudge shall giue me at that daie not to me only but vnto all them also that loue that his glorious appearing And Reue. 6.9 I saw vnder the Altar the soules of theÌ that were killed for the word of God they cryed with a loud voice saying How long Lord which are holy true doest not thou iudge auenge our bloud on theÌ that dwell on the earth Then long white robes were deliuered vnto euery one it was said vnto them that they should rest for a little vntil their fellow seruaÌts their brethren that should be killed euen as they were were fulfilled On the contrary 2. Pet. 2.9 saith that the vniust are so punished either with the losse of this life or with other punishments as that they are neuerthelesse reserued against the day of iudgement to be tormented with far sharper torments namely eternall punishments both in body soule What is the place of eternall life Not this earth or aerie or Elementarie Region which as yet death horror and sinne the power of darknesse and wicked spirits doe inhabit a Iob. 10.22 Eph. 6.12 2 8 and which at length shall be dissolued b 2 pet 3.10 But the heauen of heauens or the highest heauen whereinto Christ as he was man ascended being made higher then the
owne motion and instinct but all how manie soeuer doe come are called of God How many waies is the name of church vsurped in the scriptures 1 Largely or politiquely for euerie ciuill companie of men as Act. 19.32 There was ãâã ãâã ãâã ãâã ãâã a confused assemblie Verse 39 ãâã ãâã ãâã ãâã ãâã a lawfull or comely assemblie which is not onely contrary ãâã ãâã ãâã ãâã ãâã to a seditious and tumultuous congregation but also ãâã ãâã ãâã ãâã ãâã to an assemblie solemnly proclaimed 2 Spiritually and. 1. strictly for the multitude of the Godly alone who doe all and in seuerall cleaue fast to the true god by true faith a Act. 20.17 28. 1. Tim 3 15 2. more strictly for an ecclesiasticall synode or councill because it is gathered together in the name of the whole church whereof it hath charge and it is called by Paule a presbyterie c 1 Tim 4 14. 3 b Math 18 17 most strictly for a little Church that is the faithfull seruants of some familie d Rom 16. â 3 Commonly for an holie multitude either of one prouince or of the belieuers dispersed through the world wherein truly the godly and the hypocrites are mixed in this earth e 1. Cor 11 18 22 4 For ãâã ãâã ãâã ãâã ãâã that is a place wherein the faithfull doe assemble togither to heare or to preach the word of God f 1. Cor. 14 34 5 It is abusedly taken for the false church which is called the malignant church g Psal 26.5 which is a conuenticle and conspiracie against Christ and his trueth what is a church It is a multitude of men Elect and effectually called from the world by the preaching of the gospell and so of Christians or such as belieue in Christ and depend on him as on their only head and do openly professe their beliefe on him and doe know and worship God by their beliefe and by his word reckoning also those that are newly instructed and the children of the Elect and sometimes also of hypocrites although by reason of their yong yeares they are not capable of vocation or of the Sacraments h Ro. 10.14 Act. 2.39 1 Cor. 7.14 Or it is a companie of men dwelling euerie where called by God from the corruption of all mankinde into the spirituall kingdome of Christ by the voice of the Gospell seuered and distinguished from other companies of men by the hearing of Gods word by faith by the sacraments by inuocation by holynes of life and by profession which is grounded on Christ the corner stone that God may dwell therein and may be therein worshipped according to the doctrine of the Prophets and Apostles for euer Iohn 10.4.5 My sheepe heare my voice not the voice of another The definition is cleare by the example of Abraham who with his familie being called out of Hur of the Chaldees and from amongst the Idolaters obeied the voice of God and sequestred himselfe by his obedience toward God and the profession of his faith from the prophanenes of the world a Gen. 12.1 13.18 15.6 17 23. Acts. 7.3 Rom. 4 13 c. Or in a word b 2. Cor. 2 14. a church is a communion or societie of men through faith which is by hearing of such as are iustified and sanctified in Christ Iesus through the holy Ghost and not such a society as consisteth in a Platonicall Monasticall Anabaptisticall communion of substance or possessions but in spirit Doctrine Faith hope bountiefullnes and in other exercises of Piety In the outward companie whereof neuerthelesse there are many hypocrites How maniefold is the church It is one onely because there is but one bodie of Christ compacted of diuers members as there is one god the Father and father of all one Christ the mediatour and one onely head of this mysticall body one faith and one hope through the holy spirit both these are one not in number but in kinde last of all there is one eternall life It is said to this whole church Gal. 3.28 All ye are one in Christ Iesus that is as one man to signifie a most excelent coniunction And. Ephes 4.4 There is one body of Christ one spirit of life euen as ye are called in one hope of your vocation And. Cant. 6.8 My done is one and vndefiled prefigured in Noahs one Arke c Gen. 6.14 1 Pet. 3 20 And Iohn 10.16 There is one sheepefolde and one shepheard Moreouer there is one by consent of doctrine by a conformable interpretation of the places of scripture vnto the Analogie of faith by a pure administration of the sacraments One by the author and head of saluation by the subministration of one spirit and by the bond of the same spirit lastly by coniunction of mindes d Act. 4.32 though diuers be called thereunto at diuers times and in diuers places But is not that one onely church deuided Yes and that diuersly 1. In respect of the Essence for there is one called a church ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã simplie of the same signification an other ãâã ãâã ãâã ãâã ãâã in part aequiuocally The church simplie and of the same signification is whereunto that former definition of the essentiall church doth agree namely that it is a companie of men which knoweth and worshipeth the onely God in Christ according to his written word and obeyeth him sincerely in all things and yet after a sundry measure which also is called the Orthodoxe pure and well aduised Church But that is called a church after a sort which departeth from that knowledge of God and from performing the worship of him according to his word which is wont to be called a straying erring hereticall or schismaticall church be it in faith or charity or in both So the companie of christian men which are now in Greece vnder the Turkish Empire so the crew of Anabaptists or heretiques that haue not vtterly falne away from the doctrine of the Gospell so the rable of papists likewise ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã aequiuocallie after a sorte are churches as a man polluted with the leprosie and madd ceaseth not to be a man Whereupon Tertull. lib. 4. contra Marcion The waspes make coambes and the Marcionites make churches also But among these companies which are are called churches in part onely and equiuocally or ãâã ãâã ãâã ãâã ãâã those who retaine more of that definition are also more rightly named a church and those who come short of that definition are more improperly and lesse truely called a church 2 A church is deuided in respect of degrees for one is called a perfect another an imperfect church The perfect is that which firmely consisteth on these two partes namely on the full knowledge of Gods word by his word and on the full obedience to his reuealed will a Iohn 1.14 17.23 Ephes â
remnant of the Elect. And the holy Ghost foretold of a generall Apostacie from the faith b 2. The. 2.3 1. Tim. 4 1 and Reuel 13.3.7 the whole earth followed the beast and wondred and power was giuen him ouer euerie kinred nation and all the inhabitants of the earth saith Iohn worshipped him All saith he whose names were not written in the booke of life that is all sauing the Elect. Where then was the Church Tertullian in his booke de poeniten saith that the Church may bee in one or two Wherefore if in those desperate times of the Church there were but one or two faithfull seruants of God it sufficeth that it may be called a Church Therefore it is not our part to determine at what certaine time the Church began to fall away but to labour rather by what meanes it may be freed from this calamitie What are the causes of a Church The principal cause is God the Father who hath chosen a church and at length calleth and gathereth it vnto himselfe Ephe. 1.4 Iohn 1.13 The faithfull are not borne of bloud nor of the will of the flesh nor of the will of man but of God And 6.44 No man commeth to me except the father draw him a Exod. 13.21 Mat 18.18 The second or helping cause is the sonne of God himselfe Iohn 14.6 No man commeth to the father but by mee who also hath purchased a Church with his owne blood Act. 20.28 The fellow labourers are the preachers of the word the Prophets and Apostles and their true successours who are therfore called builders b Ro 15 20 1. Pet. 2.7 and maister builders c 1 Cor 3.10 but in respect of the ministerie onely The outward instrumentall cause is the preaching of the word whereby God gathereth himselfe a Church The inward and verie efficient cause is the holy Spirit The formall cause is the syncere profession both of faith and of true Doctrine likewise The Materiall cause whereof are men chosen out of the whole world according to the commaundement of Christ Goe into all the vvorld Preach yee the Gospell to euerie Creature Marke 16.15 16. Are not the blessed Angels likewise a Materiall part of the true Church They are surely and so are the soules of the blessed and that the most beautifullest part d Psal 103 20. Hebr. 1.6.7 12.23 The Apostle acknowledgeth a companie of innumerable Angels and an assemblie and congregation or Church of the spirits or soules And Christ also as he is man is head and Lord of euerie creature and so of the Angels also e Col. 1.17.18 But we speake of the Church insomuch as God hath purchased it by his bloud and doth gather it together by his word but God redeemed not the blessed Angels who neuer fell as neither did he take their nature on him Hebr. 2.16 Neither doth he call them to the coÌmunion of this Church by the ministery of his word but onely established them in their first blessed beginning Therfore we affirme that the Church is to be reckoned of men onely according to the promise of the father made to the sonne Psa 2.8 Hath the Church an head Seeing the Church is a bodie not naturall or mathematicall but mysticall a 1 Cor. 10 17. 12.12 Col. 1.18 it must needs haue a head of whom it may be gouerned nourished and cherished and of whom it may depend for euerie liuing bodie hath it head to which it is subiected by the Creator himselfe and from whom it draweth life The Church therfore hath her head not many heads but one onely for it is not ãâã ãâã ãâã ãâã ãâã headlesse nor ãâã ãâã ãâã ãâã ãâã a beast of many heads succeeding one another by deaths preuention because it must haue died as often as it should be depriued of it head by death and must haue reuiued as often as it got any new head which were altogether monstrous but it hath one onely head to wit Christ who is the head of his Church as the man is of the woman b Eph. 5 27 1 23. 1 By perfection because he is the only true God and verie man that in all things he may haue the preheminence Col. 1.18 2.10 2 By office Because Christ onely is King Prophet and High Priest who hath rule dominion and excellencie ouer the Church as the head hath ouer the bodie c Reue. 1.6 3 By efficacie because he onely inspireth vigour sense motion spirituall life and all goodnesse into his members d Ioh 6 5 7 15 1 2 and he onely being fastened to the bodie by the bond of the spirit giueth to the whole Church his reedifying coniunction ioyning or fastening together and communion of the members betweene God and themselues e 1. Ioh 1 3 Ioh 17.22 Eph 4 12 he alone is neuer absent but euer present with his Church by his spirit f Mat 28 20 and he onely giueth life to the bodie g Eph 5 24 and neuer dieth Death shall haue power ouer him no more Rom. 6.9 So that hee needeth no head by deputation as one Bride receiueth not two heads nor two Bride-groomes 4 By Decree because he alone is the shepheard of one sheepfold h Ioh. 10.16 and the chiefe shepheard as Peter himselfe affirmeth 1. Pet. 5.4 Neither is the condition of any of the Pastors of the Christian Church equall to that of the high Priest long agoe vnder the Lawe for that one high Priest was a true type of Christ a Psal 101.4 Heb. 7.17 7.9.11 but none of the Pastors of the christian Church is a type of Christ Besides hee had charge but ouer one small quarter and but ouer one Temple and ouer one people by the ordinance of God but none can haue charge ouer the whole world through which the Church is dispersed for this were to desire to include the world in one Citie saith Hierome Therefore is not the Pope the Ministeriall head of the Catholicke Church because it cannot be prooued by any testimony of Scripture and seeing Christs kingdome is not of this world he hath no need of a Vice-Roy or Vicar and the Ecclesiasticall ministerie which consisteth in the administration of the Gospell and Sacraments cannot be performed through the whole world by ãâã any one man But concerning Constantines Donation made to Pope Syluester that voyce which Syluester heard from heauen This day is poyson entered into the Church doth sufficiently testifie what we must thinke of it Finally he that calleth himselfe the Vniuersall Bishop Lib. 4. Epist 76 is the most true forerunner of Antichrist as witnesseth Gregorius Magnus who was himselfe Bishoppe of Rome Hath the Church any foundation Seeing it is a Spirituall house b 1. pet 2 5 it hath a foundation which is twofolde 1 Ministeriall in respect whereof the Church is said To bee built vpon the foundation of the Prophets and Apostles to witt euen on
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 ãâã ãâã ãâã ãâã ãâã So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitaÌ agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
God vnites them to Christ and nourisheth them by the preaching of the word and by examples of true good workes a 1. Cor. 4.15 whereupon is that saying that No man can haue God for his father who hath not the church for his mother 2 The house of Christ or of the liuing God b Psal 23.6 1 Tim. 3.15 and a familie c Math. 24.45 because God dwelleth in the middest of them whome he hath receiued for sonnes through the grace of adoption of which house of liuely stones are both Pastours flocks also d 1. Pet. â2 5 and he hath not onely vessels of Gold but euen of wood and stone also some for honour and some for dishonour 2. Tim 2.20 Whereof the most excellent most gracious most prouident most Mightie and most wise God is maister The first begotten sonne of God and Lord of his fathers house is Christ e Iohn 8 3 to whome is giuen all power And they of the houshold are all the Elect and also the children and sonnes of GOD who ought worthily and holilie to be busied in this house the Gouernours or stewards are the ministers or preachers of the Gospell f Math. 24.45 the commons or food of that familie is the very word of God out of this house the bondslaues of sinne and vnthriftinesse are at length to be cast forth g Iohn 8 35 3 The city of God h psal 46 1. Isa. 1 21 Ephes. 2.19 the faithfull city that is the i holie citie comming downe from heauen k Reue. 21.2 10. which is the society of the faithfull who depend on the excellent gouernance of God as of the onely lawgiuer and are gouerned by his word and lawes and do enioy the very priuiledges and benefits of Christ m ps 85 â1 The wall defender whereof is God the tower and Bulwark is the calling vpon the Lord. l prou 18 10 the Armes is goodnes faith iustice and peace in the gate and foundation is Iesus And they are the citizens which are called Gods houshold seruants n Ephes 2 19 4 The inheritance ãâã ãâã ãâã ãâã ãâã or lot of the Lord not in respect of the Pastours onely but of the sheepe also o Psal 2 8 1 Pet 53 because it is giuen vnto Christ as his owne substance that is a most acceptable and most precious treasure 5 The misticall body of Christ the head and soule whereof is Christ p Rom. 12 5 because it is quickened cherished and conserued by the spirit of Christ and is perfected by his fullnes and is coupled with Christ the head by the same spirit as by a most close and strong chaine and the members thereof doe by vertue of the same spirit grow together It is also called the fulnes of Christ a ephes 27 because although Christ worketh all in all much lesse doth he neede the supplie of anie one yet such is his loue toward the church that hee estemeth himselfe as it were lame and maimed in his members vnlesse he haue a church adioyned vnto himselfe like vnto his body members Hence it commeth that sometime Christ is briefly taken for the whole church ioyned to her head b 1. Cor. 12 12 13 Gal 3 16 so that the whole church is nothing else but the body of Christ only because it is described an whole mysticall body from the head Hence is it much more expresslie said In Christ c Rom. 6 2. 8.1 Ephes 3.6 then with Christ And hereupon Paul saith that he liueth in Christ and Christ in him Gal. 2.20 Hereupon was that speech of Christ Saul Saul why persecutest thou me Acts 9.4 that which is written Col. 1 4 Lastly from hence proceedeth all comfort 6 The hill of the Lord or the hill of Holinesse d psa 2.6 3.5 15.1 24.3 1 because it alwaies maketh toward those things which are aboue and despiseth those that are beneath 2 because there is no comming thereunto but by ascending out of the dregs of this life in the cheerefullnesse of the spirit 3 And for that the Doctrine thereof nether can nor ought to be hidd e Math. 5.14 7 It is called the Piller and Foundation of trueth 1 Tim 3 15 Not that trueth doth simply depend thereon for it dependeth on the word but because being vnderpropped by Christ and borne vp by truth it selfe it giueth a testimonie vnto the truth and doth susteine spread and defend truth by it office and seruice and laboureth diligently that truth might haue a beeing among men or els Chrysostome on this place altereth the proposition well and saith ãâã ãâã ãâã ãâã ãâã Truth is the Piller and foundation of the church 8 The church is called a vineyard f Psal 80.9 Esa 5.2 Math 21.23 Iohn 15.1 because the lord hath planted it and doth carefully trimme and deck it with his word with the giftes of his spirit doth account it precious doth bestow exceeding great care and daily thought thereon and doth conserue it wonderfully by his succour and comfort And because they that are receiued thereinto ought to bring forth the fruite of faith and charity most acceptable to God wherewith his heart may be cheared 9 The tabernacle of God g psal 15.1 bicause it hath the Lord dwelling therein and it hath not a safe or firme abiding in this life but is now then compelled to change her abiding vntill it be receiued into her true contrey So likewise is it called the temple of God h 1. Cor. 3 19. because his holy spirit dwelleth in the hearts of the faithfull The Priests wherein are all christians 1. Pet. 2.5 The propitiatorie Sacrifice for sinne is the onely sacrifice of Christ once offered for sinnes the sacrifice of thanksgiuing is 1 the preaching of the Gospell whereby the preachers doe as it were with a sword kill the beastly affections of men a Rom 15 16. Phil. 7.17 2 the offering vp of a mans owne selfe or the mortification of the flesh b Rom 12 2 calling vpon God as its Incense c Psal 141.2 faith and good workes the giuing of thankes d Psal 50 14. Ose 14.3 or the calues of our lippes and mercie the sacrifice of praier e Ose 6.6 2. Cor 9.12 Phil. 4.18 10 The louer sister and spouse of Christ f Cantic 4 5.7.8 Ephes 5.23 and the Queene and daughter of the King g Ps 45.10 because it is ioyned vnto Christ by a spirituall and firme wedlock and league and by a most sure bond of the spirit and by most chaste loue and is exalted to the participation of his loue honour and of all his goodnes being beautifull and without spott throughout because here it is spotlesse through grace in the world to come it shall be spotlesse through glorie heere vnperfectly there most perfectly Therefore is it also called a pure or chast virgine
erre as Aaron did but true prophets to witt inspired by god as they were prophets did not erre How many kinds or sortes of ministery are there of the new Testament Paule Rom. 12.6 7 maketh two to wit Prophecy and ministery vnder the name of prophesie comprehending their office who labour in teaching and exhorting whether it be in speech as pastors or instruction as Doctors b 1 Timo. 5 17 But vnder the name of ministerie he vnderstandeth their office who had another seruice as distribution of almes censure of manners prouision for the poore or other ecclesiasticall offices from which the Apostles exempted them selues c Act. 6.2.3 4. The like distribution he hath Philip. 1.1 Tim. 3.2.8 calling them Bishops whome Rom. 12 6.7 He calleth prophets namely to whome is committed the ministerie of teaching vnderstanding the rest by the name of deacons So Peter 1 pet 4.11 saith if any man speake let him speake as the words of God if any man minister c. So then of them that beare Ecclesiasticall office some are teachers others are ministers How many orders of teachers are there The same Paul Ephes 4.11 Numbreth fiue Apostles Prophets Euangelists Pastors and Doctors Of whome Apostles Prophets and Euangelists had a temporarie and extraordinary calling and therefore are now ceassed but pastors and doctors which are ordinary callings are to continue for euer to the comming of Christ for prophecie and knowledge that is the giftes of teaching prophecying being instituted of God for the collecting of a church and nourishing it in this life are therefore said to be abolished and of no vse 1. Cor. 13.8 because god by himselfe thorough an inward power shall effect that in the life to come which he hath begunne in vs in some sorte by his ministers in this life What were Apostles Peculiarly and by way of excellencie those that were called the first Apostles as also those eleuen elected called out of the world not by men or from men but immediately by Christ liuing yet vpon earth before his manyfestation that as hearalds they might stir vp onely their owne nation and being sent prepare them to harken to Christ a Math. 10.6.7 And in the end after his resurrection being confirmed by him to the same apostleship they might publish the doctrine committed to them through the whole world b Mat 28 19.20 Mark 16.15 Iohn 20.21 But because he commaunded them to stay at Ierusalem till they were indued with vertue from aboue c Act. 1.24 after his ascention in the same place and at the same time to wit on the day of Pentecost they were by the visible gift of the holy Ghost as it were by a solemne inauguration Mathias being ioyned with theÌ before the whole people of Israell confirmed in their appostleship and declared to be the apostles of Christ in which respect they are said then to be giuen of Christ from heauen d Act. 2.1 c. Ephes 4.11 By this it appeareth that this solemne sending of the holy Ghost did appertaine to none other but to those twelue destined by so peculiar aboundance of Gods spirit to plant churches through the whole world euen as to them properly and peculiarly the promise was made e Luk. 24.49 Mat. 28 19 20. and as the Apostleship was proper to them f Act. 2.22 To these adde we those two called by Christ after his ascention Matthias by lot g Act. 1.16 and Paul from heauen h Act. 9.3 Gal. 2 1. Al which as builders and founders of the future edifices of the church as it were patriarkes were sent not to teach onely in certaine places but to plant churches through the whole world when also they were called apostles as it were the lords legates who also being inspired by God did deliuer the doctrine of the gospell both by word and in writing so as their doctrine is the canon and rule of all christian religion which must be shewed to the end of the worlde and being indued by Christ with vertue of doeing miracles they confirmed their doctrine by miracles and sealed it by the administration of the sacraments i Math. 28.19 which was principall in them they alone in the infancie of the church by a visible signe of Imposition of hands gaue the holy Ghost and who all and ech of them were all of equall power and dignity ecclesiasticall amongst them selues in a primary principall but yet a spirituall power but not in regarde of the giftes of the spirit for although the same talent was giuen to all yet it was doubled vpon some and tripled vpon others so as one excelled an other in labour and eminencie of grace a 1 Cor. 15 20 This office after they had well discharged together with theÌ that apostolicall function ceased not in regard of their doctrine to which the church is perpetually obliged nor in regard of their ministery to preach the gospell and administer the sacraments But in regarde of apostolicall excellency plenary authority for it selfe to be belieued so as he that should resist their doctrine did not resist man but God and that it was not circumscribed within any confines of the world but to be diuulged through the whole earth as also to found and plant churches to conferre the giftes of the holy ghost by Imposition of hands to constitute perpetual functions in the church and in a word to prescribe rules for church gouernment for thus their office was temporarie for that of Christ at this departure Iohn 20.21 as my father sent me so I send you is to be restrained to their apostleship onely they were as we may say successers of the prophets but the prophets were Sovvers the Apostles reapers b Iohn 4.35 c âct 11.28 2â 10 they preached Christ to come these Christ already come Who were called prophets Specially they who about the beginning of the gospel preached and excelled in a singuler gift of reuelation and wisedome by the instinct of Gods spirit and were sometimes able to foretell matters of great moment concerning the Church or such as should be tide some of the faith full whome GOD adioyned to the Apostles though they also were indued with the spirit of prophecie c that by this supernaturall grace of the spirit he might also confirme the Apostles preaching by which grace it pleased him to adorne confirme that then breeding church such a prophet was Agabus and the foure daughters of Philip theuangelist d 1. Cor. 14 29.31 hence to prophecie is to interpret prophecies 1. Cor. 11.4.5 And the spirit of prophets 1 Cor. 14.32 Is for the doctrine which prophets indued with gods spirit do bring notwithstanding in general they were called prophets who had a singuler gift in interpreting scriptures such are now adaies the learned interpreters of scriptures Who are Euangelists 1 Companions fellowe laborers and fellow ministers of the Apostles not chosen by Christ
prophecie by singuler reuelation 2 Discerning of spirits the gifts of tongues of doing of special miracles the gift of bestowing the free gifts of the holy spirit by laying on their haÌds of most seuer reueÌging of coÌtumacy by extraordinary punishments as it appeared in Ananias and Saphira Act. 5.5.10 8.20 13.10 11 2. Cor 10 6 and Elimas The sorcerer 3 The testimonie of the holy spirit that they should not eâre 4 The verse authoritie of their Apostolicall office superiour to all others not onely in order but in degree also and in power and their charge that was extended ouer the whole earth and not tied to one flocke alone or to one Church as it appeareth Math. 28.19 e Mar. 16.15 These personall gifts I say and this Apostolicall authoritie was not passed ouer neither vnto Pastors nor yet vnto Doctors of the Church but ceased with these men of the first time What be the orders of them that minister There be 2. orders of them the one of Elders the other of Deacons Act. 1.8 2. cor 11.21 The elders are of two sorts Some are Pastors and Doctours which ought to spend their time in the word and Doctrine others whose office is to gouerne 1. Tim. 5.17 The Elders which rule well are worthy of double honour but most of all they which laboure in the word and in Doctrine Elders properly so called rather of manners then of age as farre forth as they are distinguished from Pastors and doe not preach the word of God are men of approued godlynesse appointed to euery Church in the peculiar censure of manners and gouernement of the Church to obserue diligently the manners of the flock ouer which they are appointed constantly to admonish euery one out of the word of God if they shall espy any fault or offence either in doctrine or in life of whom Act. 14 23. Whom Paul 1. Cor. 12 28. Termes by their peculiar name Gouernments in the abstract for Gouernours in the concrete distinguished from Pastors and Doctors properly so called ãâã ãâã ãâã ãâã ãâã and also ãâã ãâã ãâã ãâã ãâã Rulers Rom. 12.8 Sometime they are called by the generall name of watchmen and Bishopps that is ouerseers whome we may call the Censors of manners ãâã ãâã ãâã ãâã ãâã 1. Tim. 4 14. vnto whome also was committed the cure of ecclesiasticall discipline VVhich be the deacons The stewards of the house of God lawfully chosen out of the common assembly of the Church ãâã ãâã ãâã ãâã ãâã were properly called Deacons which had the charge of the Ecclesiasticall treasure or the office of assistance that is who were set ouer the receipts and also the orderly laying our and distributing of the holy almes and collections and other goods of the Church which were to bee administred as themselues the Pastors and the Elders should thinke good and to the reliefe of the poore the Orphans and VVidovves and Strangers but especially of such as were of the household of faith and to other holy vses c Act 6.1 2 Gal. 6 16. Phil 1 1 1 Tim 3.8 12 18 vnto whom it is therefore thus commaunded Rom. 12.8 He that distributeth let him doe it in simplicitie that is in sinceritie of heart without respect of persons And in veery deed they tooke the name of Deacons from their seruing at tables because vpon them was laid the laboursome charg of gathering and disposing the Collections and Offerings whereof the Loue feasts were made which consisted partly in receiuing of common meat d Act 2 46 20 7 1 Cor 11.20 Iud. 6.12 but especially in the celebration of the Lords Supper and partly in holy speeches and the conferences at and after meate Tertul. in Apolog. cap. 39. And when these Loue feastes were growne out of vse yet there remayned the same charge of Deacons still in the administration of the Sacraments but chiefely in the giuing about of the Cup But they were neither Pastors nor Doctors because the Apostles themselues professed that they were not able to attend both seruing at tales and preaching Act. 6 2. And Paule would haue Pastors to bee apt to teach c 1 Tim. 3.12.9 Luk. 4.7 Act. 13 15 but in Deacons hee onely requires that they hold the mysterie of the faith And Stephen Act. 6 8 Because hee was a Deacon onely hee is not said to haue taught in the Church but in the Synagogue of the Iewes where euerie one might speake as it appeareth Luke 2.46 d Act. 8 5 21.8 And Philip being no longer a Deacon of the Church of Ierusalem but of a Deacon made an Euangelist preached the Gospell yet if such be found to be fit for the Ministerie of the word we must not denie but that they are to bee preferred before others of whome there is not so good proofe Furthermore since the Censuring and Iudgment of manners is not a daily function it cannot be denied but that these two offices of Eldership and Deaconship may easily bee executed Further the Church hath alwaies had a publike stocke collected iustly and certainely among the people for the retayning of the holy exercises of Religion and faith Hence it came that there was a treasurie in the temple e Luk 20 1 and God in times past appointed a taxe to be raised vpon the people for the repayring of the Tabernacle and the temple f Exo. 30 13 And the tithes hee commanded to be paid to the Priest Deut. 14.28 yea and the Apostles themselues had a care to constitute a common treasurie of the Church for the reliefe of the poore and for other necessities of the Church Heerupon Paul appointed that Collection should be made vpon the Lords day h 1. Cor. 16 Mat 10.10 1 Cor. 9.19 and afterward Churches waxed rich by the liberalitie of diuers Godly people And lastly the paying of Tythes was againe restored And these riches of the Church are honest and iust considering that they are giuen of such as had right to giue them and whom the feare of God stirred vp to bestow them Further Ecclesiasticall goods were deuided into foure parts One part was distributed to the Cleargie that is to those which gaue themselues to the seruice of the Church aswell in learning as in teaching 2 Another part was giuen to the reliefe of the poore who are members of the same bodie with vs vnder Christ our head 3 A third part to the keeping of the buildings and vessels of the Church A fourth part went to the Bishoppe or to the Ruler that therewith they might entertaine poore straungers and also comfort their brethren that were in Captiuitie i Act. 6.1 1 Tim. 5 9 10 Vnto these Deacons there were adioned Deaconesses or Widowes of three score yeares olde appointed espetially to looke to the sicke to receiue trauellers that were brethren and for the necessities of others vnto whom it is commaunded Rom. 12.8 thus
He that shewes mercie let him doe it with cheerefulnesse The vse of which office if for the weaknesse of that sex and other discommodities and inconueniences it may not well be restored yet it may be supplied by the bountie and godly care of holy women towards the poore whether they be Noble or of meaner estate Doe you denie that the Pastors had any care of the poore imposed vpon them In no wise For this care is twofold The former consisted in the charge of gathering distributing the holy beneuoleÌce which is proper to deacons 2 The other was only both in exhorting of the Churches to shew themselues bountifull to the poore and also in the ouerlooking of the Deacons which things did onely pertaine to the Pastors m 1 Cor. 16.2 2 Cor. 9.1 23 VVho is the Author of the Ministerie The principall cause is God himselfe who first immediately preached vnto our first parents in Paradise giuing the promise of the blessed seed n Gen. 3.15 which promise it was his pleasure should bee propagated successiuely by the Patriarches o Gen. 18.18 19 ãâã ãâã ãâã ãâã ãâã Afterward he instituted Priests among the people of Israell choosing the Tribe of Leui for that office yea further it is God which both cals himselfe the Lord of the haruest and also thrusteth forth labourers into his haruest a Mat. 9.38 ãâã ãâã ãâã ãâã ãâã And 1. Cor. 12.28 God hath ordained some in the Church as first Apostles secondly Prophets thirdly Teachers 2 The helping cause is Christ as being the Sonne and Lord of his Fathers house by full right who also called Apostles and set them ouer the Ecclasiasticall ministerie Iohn 20.21 As the Father hath sent mee so send I you also And Marke 16.15 Goe saith hee into all the world preach the Gospell to euerie creature and baptise them And Ephe. 4.11 And he Christ gaue some to bee Apostles others to be Prophets c. Gaue I say not onely in in that he chose them Athanasius but also in that he made them to be such as they ought to be 3 The holy Ghost in respect of his necessarie gifts for the happie execution of the Ministerie 1. Cor. 12.11 All these thinges worketh ond anh the same Spirit distributing vnto euerie one as he pleaseth For all thinges ate common to the holy and blessed Trinitie And is not the ministerie of teaching taken away in the church of the new testament by the saying of Ieremie chap. 31.34 A man shall not any more teach his neighbour Ioh 6 45 ãâã ãâã ãâã ãâã ãâã but all shal be taught of God No. 1. because Oratione Ecliptica by this defectiue speech as is that also Gen. 32.28 Not Iacob shall thy name be called but Israell is signified that the Elect shall not only be taught outwardly by the ministery of the word spoken but also inwardly of God by the holy ghost as it is said 1. Iohn 2.27 Ye haue noe need that any should teach you but the annointing that is the holy spirit doth teach you all things Non ãâã ãâã ãâã ãâã ãâã sed Comparate to wit by Pastors and Doctors 2 Because the prophet speaks not simply but by way of comparison For in the old Testament by Moses and the prophets were most things propounded obscurely and vnder shadows and Types and âccording to the letter onely so that it was needfull to demaund what those Ceremonies meant and when Christ shall come But in the new testament Christ being already exhibited is plainely preached and the vaile of the temple being rent the way into the holiest of all being opened all these tipycall things are made manifest Heb. 9.8 And they that haue the spirit of Christ do know all things insomuch that now a childe of ten yeares old to whome it is giuen to here and learne doth more clearely vnderstand those things then many priests did in times past because the earth is full of the knowledge of the lord Isa 11 9 What is the forme of the ministerie A lawfull calling and also a faithfull execution of the function What doth calling signifie Not actiuely the very action of calling but passiuely that kinde of life and function as well priuate as publick vnto which any one is appointed of God because in the Hebrew phrase he is said to call those whome he makes to be and in like sorte they are said to be called of the Lord Adipsam ãâã ãâã ãâã ãâã ãâã who doe begin to bee whether that be referred to the verie substance and subsistance c Rom. 4 11 or to the manifestation of the thing alreadie being d luke 1.32.35 or to the publike and reall nomination which agrees with the thing it selfe e Mat. 5.9 1. Iohn 3.1 or to the qualitie and attributes or conditions of life f 1. Cor. 7 20.21.22 or vnto the gracious adoption or vnto the publike declaration of the eternall counsell of God whereby when when we are ordained to a certaine office and as it were a scope or marke in this world wee are put inro the possession therof This borrowed speech comes I from hence that when any one begins to be then he receiues his name and when he puts on a new qualitie then also he takes a new surname Secondly from Princes who call such vnto them whose seruice they purpose to vse vnto whom it is inough onely to haue commaunded How manifold is Vocation or Calling Twofold The one Generall which is done commonly by the outward preaching of the word And this is eyther Effectuall of which Rom. 8.30 or ineffectuall by mens fault which will not heare the word of God of which Mat. 22.24 The other Speciall which respects a peculiar function and it is eyther Ecclesiasticall or politicall or Domesticall Is the Calling to the Ministerie necessarie Yes verily 1 For the glorie of God the honour of the Ministerie the securitie and comfort of the consciences of the Ministers and also to the end that the people may know that they haue lawfull Ministers and that they may obey their Minister 2 Because none must thrust in or choose himselfe to the Ecclesiasticall ministerie but ought to be called of another that hath power to call him For none must vsurpe vnto himselfe that honour but hee that is called of God as Aaron was Hebr. 5.5 And he that hath either no calling at all in the Church or no lawfull calling cannot execute any Ecclesiasticall office in the Church lawfully with a good conscience Therefore saith Paule Rom. 10 14. How shall they preach vnlesse they be sent And the Lord himselfe standes against such as were not sent of himselfe Ierem. 23.21 They did runne and I had not sent them And for this end Paul that he might approue his Apostleship doth so oft in his Epistles alleage his calling And whereas it is said 1. Cor. 16.15 That the family of Stephana and Fortunatus ordained them selues for
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâaies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue ãâã ãâã ãâã ãâã ãâã not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme Î ÎÏá½° ÏÏ ÎάÏÏειν which is to dip or to die moysten consequently to wash whereof ãâã ãâã ãâã ãâã ãâã which is to drench to rince to clense and ãâã ãâã ãâã ãâã ãâã to be dipped or died which notwithstanding differeth from the word ãâã ãâã ãâã ãâã ãâã which is to sinke downe to the bottom and to be drowned thereof is ãâã ãâã ãâã ãâã ãâã that is an immersion tincture so by consequent an ablution and ãâã ãâã ãâã ãâã ãâã as it were a bathing fonte made of wood or stone wherin we are dreÌched because we wold be washed ãâã ãâã ãâã ãâã ãâã he that dippeth or as it were dieth where of commeth ãâã ãâã ãâã ãâã ãâã one rebaptising and ãâã ãâã ãâã ãâã ãâã which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood ãâã ãâã ãâã ãâã ãâã with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market ãâã ãâã ãâã ãâã ãâã till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌpared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ we retain the name of baptisme â¿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus ãâã ãâã ãâã ãâã ãâã in way of praise expoundeth the name of Baptisme thus ãâã ãâã ãâã ãâã ãâã Baptisme is that into which sin is cast that is doth fall The Greeks also call it ãâã ãâã ãâã ãâã ãâã that is illumination from the effect ãâã ãâã ãâã ãâã ãâã Of that true light which enlighteneth euery man For ãâã ãâã ãâã ãâã ãâã in the ancient Church signified to be gathered into the Church by baptisme and ãâã ãâã ãâã ãâã ãâã baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌt of the new testameÌt or a sacred action coÌsisting of the washing with water the word wherby according to the appointmeÌt institutioÌ of Christ a christiaÌ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
of other men b 1 Thes 5 12. c. 1 Tim. 1.22 3. Because whatsoeuer we take in hand euen in things indifferent that is in things mean indifferent least matters as meate and drink with a doubting conscience not being assured of the lawfulnesse therof by the word of God it is sin Ro. 14.5.23 Wee must not do euill that good may ensue therof Rom. 3.8 And it becoÌmeth vs to to professe Christ not alwaies to flatter our owne weaknesse too much 4. Because we are bidden to fly from the Temple of Idols and to take heed of Idols c Isa 52.11 2 Cor. 6 14 15.16 to hold accursed whosoeuer teach any other Gospel Gal. 1.8 to heare the voice of Christ not to heare a strangers voice but to fly from it Ioh. 10.3.4.5.27 d 1 Ioh. 5.23 and finally to beware of the leauen that is the pestilent Doctrin of the Pharises Sadduces Mat. 16.6.11.12 The Galathians ioyning the obseruation of ceremones to their profession of the Gospel are said by the Apostle to haue forsaken the gospel to haue reiected Christ and to haue receiued his grace in vaine although they acknowledge him for their Sauiour 5. Because that the administration of pure baptisme should be of such excelleÌt estimation amongst godly men that they should spare no labour nor cost to obtain the same for their dear children and ofsping 6. Because that if by reason of this godly purpose baptisme being deferred which indeede ought to bee done the children in the meane time dye yet notwithstanding they are partakers of Gods couenant and are heires of eternall saluation For not the priuation but the contempt of the Sacrament doth condemne What is the matter of Baptisme It is twofold externall and internall or sensible and intelligible externall or sensible is first of all as well a signe which is of water true pure cleane and naturall and without difference simple vsuall and common not first consecrated with peculiar exorcismes not mixt mingled nor made or distilled nor any simple or vulgar liquor not oyle nor bloud nor fire nor grauell or any other element For by the word of Institution in the verie action comming to the Element of Water Baptisme is consecrated and sanctified to be the lauer of regeneration of the holy Ghost a Mat. 3.11 Eph. 5.26 Heb 10 13 As also the ceremonie or action it selfe namely the externall washing performed by the minister of the Church with water which consisteth of dipping abiding vnder the water and as it were swimming of the bodie out of the water or sprinckling at least and especially of the head and each of them either Trinall to signifie that Baptisme is made in the name of the three singular persons of the Trinitie or in one to note the vnitie of the essence in three persons ãâã ãâã ãâã ãâã ãâã For it is all one whether hee that is to be baptized be dipped all ouer in the water as the ancient manner of old was in riuers and fountaines whereof came the lauer or fountaine that is a great vessel ful of water vsed in the Churches of the Christians and the Apostle alludeth Ioh. 3.13 Act. 1.31.19 to the rite of Baptizing in the ancient Church which was not a bare aspersion but as I may say an immersion of the naked bodie which after was cloathed with new garments to put such in minde of newenesse of life in these phrases Gal. 3.27 All yee that haue beene baptized into Christ haue put on Christ And Col. 5 6.9 Ye haue put off the old man with his workes or whether he be dipped or sprinkled with water as appeareth Act. 2.41 as now the manner is for to baptize signifieth not only to drench but properly to dippe and moysten So that the manner of wetting Christ hath leaft free to the Church notwithstanding the sprinkling of water is most agreeable and correspondent to the true signification For Peter saith we are elected vnto saÌctification by ãâã ãâã ãâã ãâã ãâã that is the sprinkling of the bloud of Christ 1. Pet. 1.2 which is signified by externall baptisme Heb. 9.29 and was figured and shadowed forth by the sprinkling of bloud in the Lawe neither doth the vertue and force of baptisme depend vpon the quantitie of water vsed therein 2. The cleere and intelligible rehearsall of the words of Institution and the promise but especially inuocation on the name of the Father Son and Holy Ghost Therefore these three namely water sprinkling the word are the externall essential parts of baptisme although sprinkling and inuocation in the lawfull vse may be called also the formal cause but the external or outwards of Baptime Whether besides the Symbol of water is it lawfull to vse in Baptisme any other visible signe and Element as Salt which is put into the mouth of the baptized Spittle wherewith the eares and nose are touched together with the pronouncing of the word Ephata that is bee opened Milk and honie whereby is signified a right or title to eternall life a figure whereof was the land of Canaan flowing with milke and hony Chrisme or holy oyle wherewith the brest shoulders and forehead are annointed to shewe that hee is annointed or Christened and armed with the oyle of the spirit like a Champion an hallowed burning wax candle Wherby is meant that he is translated out of the Kingdome of darknesse into the Kingdome of light Exsufflation or breathing on the face of the body to be baptized a white garment c. No for in Baptisme being instituted by God of no lesse force than in the rest of Gods commaundements should bee that Deut. 12.32 Whatsoeuer I commaund you keepe the same to do it you shall not adde thereto nor diminish therefrom For whereas those things being of themselues not ill and some of them brought in by the antients as milke honie breathing and white garments as may appeare in Tertullian without warrant of the word of God instituted by men D. Corona Militis being now full of superstition are held as things necessarie they do rather defile than adorne baptisme and therefore are to be taken away by the example of Ezeckias who brake in sunder the brasen Serpent notwithstanding it had beene fore-appointed by God because that the Israelites began now to abuse the same against the honour of God a 2. Kings 18 4 And whereas it is pretended that many profitable things are signified and taught by those rites and traditions of men It may bee answered that wee should not make our selues wiser then Iesus Christ that types and figures belong to the old Testament but such things as Christ would haue vs learne in the New Testament he would that it should bee declared by the light of his word and not by figures And such rites as hee would haue to bee vsed with his word himselfe hath instituted 2. The beautie and dignitie of the Sacraments is to bee gathered from the
word of God 3. The multitude and pompe of humane rites hath ouerthrowen the ceremonies ordeined by God 4. In those ceremonies spirituall efficacie and operation not bare signification is vsed without the word of God as may appeare by the consecrations of oyntments salt wax c. 5. They haue degenerated into superstition and abuse 6. They are falsly supposed and held to perteine to the integritie and trueth of Baptisme VVhat is the word in Baptisme The word of the Gospell the summe whereof Christs institution conteineth beeing conioyned with the promise of eternall life being in these words Baptize yee in the name of the Father the sonne and the holie Ghost whosoeuer beleeueth is baptized shall be saued Mat. 28.19 And the pronunciation of this forme plainely and clearely in our natiue speach that all may vnderstand it I Baptize thee in the name or into the name of the father and of the sonne and of the Holie Ghost which words in the Schooles are called the forme of baptisme But wee had rather call them the forme of words therefore Dydimus saith that Baptisme is vnperfect if any of thâ three persons bee omitted For whereas in the Act. cap. 2.38 wee read that the Apostles baptized in the name or into the name of the Lord of Christ it is either spoken by Synecdoche as Ambrose thinketh and is of the same sence with the aforesaid forme because the father is in Christ the holy Ghost also whosoeuer beleeueth in the Son beleeueth likewise in the father in the holy Ghost a Io. 12.44 14.9.10.12 or in the name of Christ that is through the name commaundement of Christ that is as he had appointed and ordained as name is often taken for commaundement or the terme to which that is the end and scope and effect of baptisme is signified but not the forme of Baptizing so that the meaning is that he had baptized them into the name and profession or euen into the death of Christ and to haue incorporated them into Christ by baptisme and to haue consecrated and sealed them Christians vnto him as their Mediator but with the accustomed forme of baptisme What is it to be baptized in the name of the father the Son and the holy Ghost By this phrase is signified that by calling on the fathet the sonne and the holy Ghost he who is baptized his sins being forgiuen is receiued into the fauour of that God which is the Father sonne and holy Ghost and is adopted sealed ingrafted installed receiued and consecrated into the sheepefold familie inheritance power worship league fauour religion faith and communion of the father the sonne and the holy Ghost that is the true God in nature and essence one but in propertie of persons three which is the Author of saluation that wee might liue after his pleasure Therefore he saith not In the names but in the name least from hence occasion might be giuen of making three Gods In which sence this phrase is to bee taken as it is plaine by the words of Paul 1. Cor. 1.13 where he denyeth that he baptised any in his owne name So then by Baptisme wee are consecrated to GOD the Father because in him our Adoption and regeneration which followeth after it is established by the Holy Ghost VVhat is the internall matter of Baptisme The thing signified which is both the bloude and spirit of Iesus Christ which are correspondent to the water and also the Ingrafting and incorporating into Christ by the holy Ghost and consequently the imputation of the righteousnesse of Christ the remission or washing away of sins the Regeneration or spirituall second birth the renewing and sanctification of that man which is baptized The putting on of Christ as it were of a garment wirh which wee are couered a Gal. 3.8 Ephe. 5.26 Tit. 3.5 Likewise the fruite fellowship and participation of the death buriall resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 Lastly our Adoption and entrance into the Church of God as it were an admittance into the societie of the Saints which thing signified may be also called the essentiall part and internall forme of Baptisme What is then the forme of Baptisme Of outward Baptisme that holy externall symbolical action which the Minister of the word of God vseth which consisteth first in the reciting declaring of the institution of the diuine promises anexed to baptisme or in signifying the lawful wholsome vse of baptisme Secondly in the confession of that faith into the which baptisme leadeth or in Catechisticall questions answers or in stipulation by which those that were to be baptized in times past did testify their Inward baptisme being then to be coÌfirmed with the outward as Act. 8.31 c 1 Pet 3.21 But first especially in the sprinkling of water in the name of the Father the sonne and the Holy Ghost And last of all in prayers blessings giuing of thanks in a language knowne vnto the people that the congregation may be able to say Amen 1. Co. 14.16 for all these things are commaunded by Scripture and example as Preach the Gospell hee that beleeueth c. Mat. 24.19 Act. 22.16 and Bee thou baptized and wash away thy sinnes by calling on of the name of Iesus Now the Scripture hath not prescribed a set forme in certain words concerning those admonitions and prayers touching the institution and Doctrine of baptisme which the word of God deliuereth but hath left that free as circumstances may require for the better edifying of the Church so that the foundation be kept But the forme of inward baptisme is that inward action which is proper vnto Iesus Christ himselfe working by the Holy Ghost VVhat Analogie and agreement is there of the Signe with the thing signified in Baptisme Verie great for euen as the water doth wash the body and the filth thereof so the bloud of Christ by his merit doth wash away our sins and spirituall spots for his spirit doth sanctifie vs d Rom. 3 25 Tit. 3 5 1 Iohn 1 7. And like as euery generation coÌsisteth of moyst watery matter Wherevpon some Philosophers as Thales haue said that water was the beginning of all things so our regeneration is by the holy Ghost in Baptisme who is often signified by the name of water for euen as water prepareth the earth to bring forth fruit and quencheth thirst So the holy Ghost that same which sate vpon the waters a Gen. 1.2 maketh vs fit for good workes and quencheth in vs the thirsting after terrene things and hereof good workes are called the fruites of the spirit b Gal. 5.22 and Christ saith who so thirsteth let him come to mee and drinke for hee that drinketh shall neuer thirst but this hee spake of the spirit which they that beleeue should receiue c Esa 51.1 Secondly the sprinkling with water doth plainly note the sprinkling of the bloud of Christ
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
forgiuenesse of sinnes and of eternall life b Mat. 21.32 Gen. 7.7 Exod. 20.6 the which beeing now apprehended of the Parents by faith doth not onely comprehend a spirituall and allegoricall issue but also the children which they shall beget to a thousand generationsb. The which surely doth no lesse appertaine to Christians then in times past to the people of the Iewes And Act. 2 38 Peter saide Let euery one of you be baptized for to you and your children is the promise made And Christ commandeth little children to be brought vnto him that hee might touch them not such as were of riper yeares and able to goe but tender ones children which did yet suck which many brought vnto him and did not lead them And it is said that hee tooke them in his armes and embraced them c Luk. 18.15 and commended them vnto his father by his prayer and blessing and sanctified them by the laying on of his hands which cannot bee taken otherwise but that he receiued them into fauour d Mark 18 16 And last of all most clearely hee speaketh of Infants inuiting them to his fellowship and society Math. 19 13. Suffer little children to come vnto mee and forbid them not because to such that is aswell Infants in age as those which are like them appertaineth the kingdome of heauen whom Peter calleth 1. Pet. 2.2 spirituall children such as by the word of God are regenerated to immortall life like as Math. 18.4 Whosoeuer shall humble himselfe as this child hee is the greatest in the kingdome of heauen And in the 14. verse It is not the pleasure of your heauenly father that one of these little ones should perish For it is manifest that Christ approueth and receiueth little children otherwise he would not allow those which were like them And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod reciting the place Ier. 31.15 of the holy Martyres the children of Rachel or of their posteritie Mat. 2.16.17 Now vnto whom appertaineth the promise of the Communion with Christ and of eternall life which is signified in the word of Baptisme To the same appertaineth also the signe according to the diuine determination proper to euery Sacrament And there can bee no other meanes to bring them vnto Christ but that they by baptisme bee ingrafted into the Church which is the bodie of Christ seeing they are not yet capable of Doctrine 3 Because although hearing is an ordinarie beginning of faith a Roâ 10.17 yet because it is impossible that any should please God without faith Hebr. 11.6 Infants must needes haue in the place of faith the seed or budding of faith or the renewing of the spirit although they are not yet endued with the knowedge of good or euill for b Deut. 1.39 God holdeth them not for vncleane but adopteth them for his children and sanctifyeth them from the wombe as it is said 1. Cor. 7.14 Your children are holy that is to say by an hidden operation and enlightening of the spirit which maketh in them new motions and new inclinations to Godward according to their capacitie as farre as we can gesse without the word which is the onely seed of regeneration to them which are able to be taught 1. Pet. 1.23 c Rom. 8.16 for the Lord gaue a taste in Iohn Baptist whom he sanctified in his mothers wombe what he is able to doe in the rest d Luk. 1.15 41 And yet must the secret workes and iudgements of God be left vnto himselfe because the Church iudgeth not of hidden things e 1 Peter 23 Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised in vaine ouer whom the name of the Father the Sonne and the holy Ghost is called vpon but they obtaine that which they aske Mat. 18.19 If not in each singular person yet in the species or kinde of each Whereupon it followeth that they are receiued into fauour and are endued with the holy Ghost and therefore are to bee baptized f Act. 10.47 4. Because though Infants haue not sinned actually as Adam did Rom. 5.14 yet they haue sinned Originally in Adam as included in his loynes vers 12. and are dead in him g 1 Cor. 15.22 Secondly being conceiued in sinne h Psal 51.7 contrarie to the Pelagians opinion they are by nature the children of wrath i Ioh. 3.6 and doe daily die no lesse then men of riper yeares k Eph. 2.3 wherefore that they may please God and may bee admitted into his kingdome where no polluted thing entereth 1. Cor. 15.30 they haue neede of the sparke of some regeneration the abundance whereof they may afterward enioy which is sealed vnto them by Baptisme l Apoâ 21.27 And therfore it is not to be denyed them for except a man bee borne againe of water and the spirit hee cannot enter into the Kingdome of heauen Iohn 3.3.5 5. Because the commandement concerning baptisme is vniuersall and comprehendeth the whole Church whereof Infants are members a great part for Paule includeth the whole Church where he saith that it is clensed by the washing of water in the word Ephes 5.26 and Math. 28.19 Preach the Gospell to euery creature and baptise them It is not therefore particularly to be applied to those of discretion onely but also to the children of the faithfull 6 Because though by reason of their yeares they vnderstand not Gods word nor can beleeue in action and professe their faith and repentance whereof Baptisme is a Sacrament as circumcision was in times past and enter into mutuall obligation betwixt God and them which belongeth onely to them of discretion notwithstanding it is vnto theÌ in steed of a Act. 2.41 8.12.37 professing of faith for that they are borne within the Church of the people of God and are not onely within the couenant but also are presented by them which beleeue and doe promise and make answere for them And therefore Saint Augustine saith the Sacrament of faith maketh children faithfull though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull Euen as they doe not know that they haue the holy Ghost though it be in them or a minde and life though it cannot be denied that they haue both And to conclude it sufficeth that they are baptised and bound vnto a repentance and faith to come Euen as the infants of the Israelites were circumcised into a faith and repentance that was to follow although they neyther vnderstood the word of God nor the mysterie of circumcision and Christ blessed little children and prayed for them though they vndestood not what he did for them 7 Because that which the institution of Baptisme commaundeth that they which are to be baptised should first be taught b Mat. 2.19 as Iohn is said to haue preached the baptisme of
so would Christ bee baptised that hee might begin a new the ministerie of the Gospell as being ordained and confirmed by the publicke testimonie of the whole Deitie for the voyce of the eternall father sounding from heauen was in steed of a trumpet the oyle was the Spirit of God descending like a Doue couering Christ with his wings and resting on him Also the fathers report of Christ Math. 3.1 This is my beloued sonne in whom I am well pleased fitly agreeth with the inscription which was written vpon the fillet that was set on the high Priest his head Holinesse to the Lord. Exod. 28.36.38 When Paule saith 1. Cor. 15.19 What shall they doe which are baptised for the dead if the dead are not raised Doth he either meane that the dead are to be baptised which custome dured a long time as appeereth by the Carthaginian Councill or that they are to be sprinckled with running water hallowed as the Papists collect from hence or that baptisme doth profit the dead as the papists say Masse for the dead and sprinckle holy water vpon their graues or to baptise any man liuing for one man that died vnbaptised as the Marcionites did whose peruerse course Tertullian noteth as also they say the Iewes had a custome that if any man died before he enioyed the legall washing whereof mention is made Num. 19.12 That then his next kinred should be besprinkled by the priests in their steed or that baptisme was purposely deferred till the houre of death or that being readie to die and now lying on their death-beds for which custome thy were called Clinickes they were then baptised or lastly must they watch lye vpon the earth fast pray voluntarily whip themselues for the soules of the dead that are in Purgatorie and to satisfie for their sinnes as the Papists say None of all these for all these expositions come by ignorance of a fallation called Figura dictionis the figure or phrase of speech For neither doth the proposition ãâã ãâã ãâã ãâã ãâã signify in stead nor may we thinke that those superstitions or afflictions for the dead Clinici nor that custome of the Clinicks was in vse in the time of the Apostles but yet Epiphanius saith they were in vse a while after that any man after they had been endewed with the knowledge faith of Christ should yet neuerthelesse eyther for feare or for some other cause deferre their baptisme vntill they were readie to die and then require it giuing then first their names both vnto Christ and his Church least they should depart out of this life without that publike testimonie of their saluation which the Lord had appointed all beleeuers to be furnished with Heereunto also was annexed this superstition that some purposely deferred their baptisme till the houre of death least after the receiuing of it they should fall againe into sinne but it is not likely that this was in Pauls time for if it had he would sure haue manifested the superstition which cleaued vnto the same But he heere alludeth vnto a most ancient custome of certaine Churches who were wont to be baptised eyther vpon the dead carcasses of the dead in their graues or vpon the Tombes or bones of the dead to the end they might professe that they did both die vnto sinne with Christ were readie to die for Christ and also beleeued the resurrection of the dead which exposition is indeed most simple and doth not straine the Apostles words for the Greeke word ãâã ãâã ãâã ãâã ãâã signifieth properly a mans carkase and ãâã ãâã ãâã ãâã ãâã with a Genitiue case vpon to note a place is verie vsuall with the Greekes Or it declareth the end as Theophilact will haue it namely that they which are baptised as dead men may be baptised for dead men that sinne may be quenched or die in them or else in a sure hope of resurrection and that they may haue a remedie against death Seeing that baptisme is the signe of the remission of sins of regeneration and of the resurrection or lastly it noteth the custome of the Iewes in washing those which had touched a Num 19.12 Ecius 34.10 a dead body or the dead bodies themselues which latter custome we read that the Christians retained at the first as also the custome of the Gentiles in washing and annoynting their dead in their burials b Act. 9.37 The first did it in hope of the resurrection to come but these in a false Imitation ambition superstition and vaine diligence towards the dead But note the Lord remembereth that custome not that he may approoue it though hee refute it not but that hee might confute them by their owne proper rite or acte wherewith they testifyed the hope of their resurrection Therefore hee faith not Why are wee to wit true Christians Baptised ouer the dead but discerning the superstitious from the faithful but what shall they doe Are also things without sense as Bells and such like to be baptised In no wise for we doe not read that Baptisme was ordained saue onely for men for whose sake also Christ was made man and died Secondly because the Sacrament of Regeneration pertaineth onely to them that are capable of Regeneration but the sacrament beloÌgeth not to those things vnto which the righteousnes of faith agreeth not But baptisme in the preseÌce of God-fathers and the giuing of a mans name vnto a Bell and that in the name of the Father the Sonne and the holy Ghost so taking Gods name in vaine suteth as well with a Bell as with an Oxe or an Asse Who are partakers of the thing signified in Baptisme Onely the Elect and beleeuers who are the sonnes of God by adoption and brethren and fellow heires of Iesus Christ because this condition is added vnto all Christs gifts to be partakers of them If we beleeue And of those onely it is said But yeare washed sanctifyed and iustifyed in the name of the Lord Iesus and by the spirit of our God 1. Cor. 6.11 Shall we count it Superstition or Religion in Constantine the great for that he rather wished to be baptised in the riuer Iordan where our Sauiour was baptised then any where else and refused to be baptised till hee was 65. yeares old and then being readie to die he would needs be baptised on the sodaine by Eusebius an Arrian Bishop of Nicomedia Tripart hist Lib. 3. c. 12 Eusebius leo vita ConstaÌt l. 4 Superstition because the diuine institution and the thing signified and not the place doe commend baptisme but yet it is more fit that baptisme be administred in those places where the assemblies meete then in priuate houses both because the publicke prayers annexed vnto the administration of baptisme are not without fruit as also because it much concerneth that all the Church know who are the Saints fellow Citizens and of the houshold of God What time or day holy-day or working day is fitting for baptisme
to him which is not yet baptised and if it may not be giuen yet at least it ought to be required and procured by all meanes possible Dâ nupt et Concu l 2. c. 17 18 yet is it not so simply precisely absolutely necessarie that those which depart out of this life without it especially the Infants of Christians cannot be saued as Augustine beleeued and those also which make baptisme the first steppe of saluation and therefore exclude from saluation all those which want baptisme yea although there bee no contempt of Baptisme But we verie openly confesse that this is not our opinion Because so there is great iniurie done vnto the grace of God and to the power of his couenant in which hee promiseth that he will be the GOD of the faithfull and of their issue and that he will shew his mercie euen vnto a thousand generations Exod. 20.6 Secondly because it would be absurd that these Infants which in times past died in great numbers before the eight day of circumcision before which they might not bee circumcised according to the law of God or those which were not circumcised by the space of fortie yeares in the wildernesse Or the Christian Infants which died in times past before the feastes of Easter and Pentecost without the baptisme of water by no fault of theirs for at those Feastes Baptisme was administred in times past both these and the other being vnder the couenant it would I say bee absurd to thinke them depriued of saluation which cannot but be a great crosse to the conscience of the parents 3 Part. 9.68.4.2 if death should preuent their children baptisme Againe why should the children beare the punishment of anothers fault but this is the doctrine of Thomas Aquinas That children are neuerthelesse baptised vvith the baptisme of the spirit though they vvant the outvvard signe Thirdly Sacraments are not the cause but the Testimonies and seales of our saluation and doe not of themselues conferre grace Nor doth the priuation of the holy signe defraude the childe but the parents contempt or negligence of the same a Exod. 412 Iosu 5.3 Fourthly The conuerted thiefe wanted the visible Baptisme but not the thing signified which may likewise be said of Infants vnbaptised For that in the 17. of Genesis Let him that is not Circumcised be cut of from the people of God Was spoken of them of yeares and the meaning was hee that would not be circumcised the same is also to bee meant of the vnbaptised Likewise that in the third of Iohn Except a man bee borne againe of water and the Spirit hee cannot enter into the kingdome of heauen Is not meant of Infants which could not receiue it as being preuented by death onely and not by any other fault but eyther of the ordinarie meanes which may not bee neglected when it may bee had or of Baptisme which if it bee not receiued indeede is yet receiued in desire as Thomas expoundeth it And as Ambrose saith of Valentinian that hee was baptised in desire and will though hee had neuer the outward ceremonie For as hee was comming to Ambrose to bee baptised hee died in the way Or else it is to bee vnderstood of the liuing water which is the Spirit that is of the vertue and efficacie of the holy Spirit which worketh that in the soule that water doth in the bodie And so the names of water and the Spirit may meane one thing as it in the third of Mathew Hee that followeth mee it is hee that baptiseth with the holy Ghost and with fire That is with the spirit which hath the office and nature of fire in regeneration the Baptisme of which spirit is absolutely necessarie to saluation And thus Augustine expoundeth this place Is Baptisme to be administred without exorcisme or coniuring out of the Diuell or blowing To exorcise is to adiure a man by holy things as by God or by Christ to doe a thing which men commonly call to coniure as the 26. Math. The high Priest saith vnto Christ I Coniure the by the liuing God to tell vs if thou bee Christ And the sonnes of Sceua in the 19. of Act. coniured the diuell by Iesus whom Paule preached Hence come Exorcistes and true Exorcisme which gift was peculiar to the holy Ghost by which the Apostles at the first and other faithfull draue diuels out of the possessed as we read in the Acts and Christ saith They shall cast out Diuels Mark 16. But yet without baptisme as Tertullian obserueth Therefore it is not to be retained first because when Christ instituted baptisme he did not command any to exorcise secondly for that the diuell is driuen out by Christ euen in baptisme for as Cyprian saith like as Scorpions and Serpents which are of force on drie land can do no hurt being flung into the water so an euil spirit can inhabit no longer in whom the spirit of God beginneth to dwell after baptisme and sanctifycation Thirdly for that the Apostles administred it without exorcisme Fourthly neither those that are possessed or the heathen worshippers of diuels are to be baptised but only they who are holy and partakers of the couenant of grace the members of Christ and to say that such are subiect to the diuels destroying power were verie absurd Fifthly that gift of exorcising ioyned with the gift of miracles was but for a time as that also was when many sicke people were healed by the annointing of the ministers of the Church and by inuocation of the name of Christ a Iam. 5.14 till such time as Christian religion was spred ouer all the world Sixtly for that exorcisme was neuer vsed at the circumcising of Infants But whereas the heathen did bring testimonie vnto the Church before their baptising as Tertullian witnesseth that they renounced the diuell and his Angels this was a publike testimony of repentance in them of yeares as also that blowing with clapped hands which he that was to be baptised performed did giue the Church thereby to vnderstand that hee renounced Sathan and his kingdome But in the Papacy it is done by the baptizer euen the face of Infant to be baptised and is therefore friuolous and to be reiected May Godfathers and Godmothers be vsed They may 1 Because the originall of it sprung from the Imitation of the baptising of those which were young in faith in the Primitiue Church who before their baptisme did not onely yeeld a reason of their faith but also produced Testators and witnesses of the same 2 The Scripture is not against it 3 It is a most ancient Ecclesiasticall custome 4 There is nothing in it that is euill or dishonest 5 It proceeds from charitie 6 It tendeth so farre to the Infants profit and saluation that no man is the worse for it 7 It maketh wholly for the edification of the Church 8 As a midwife is vsed to make the birth easie in child-bearing so in this spirituall
meanes they might be brought back to a more high thought and vnderstanding neither doe we read that the Apostles obserued that washing of feete but that these parts of washing of feet in those hot countries wherein they goe not so well shod as wee appertained to women rather then to men 1. Tim. 5.9.10 VVho are the fellow helpers or administers or seruice able causes of the Supper of the Lord Only the ministers of the word lawfully called to whom the keyes of the Church are giuen whiles that they do rightly execute their office in the administration dispensation of the word of the holy Supper for no man taketh this honour vnto himsef 1 Cor. 3.9 ââ 1 Math. 28.19 but he that is called of God as was Aaron Heb. 5.4 But the son of God who is present at hand with his Church not with a bodily presence but yet with a spiritual wholsom preseÌce for vs as being the master of the feast doth so celebrate the same by the meanes of his ministers that he alone doth as truly exhibite vnto vs bread and drink of life that is to say himselfe to be enioyed by faith as he doth euidently exhibit vnto vs by the hand of his seruants the signes therof that is to say bread to be chewed in the mouth and wine to be drunk Ioh 6.51 the bread that I will giue is my flesh which I will giue for the life of the world For whom is the the Supper of the Lord instituted Ioh 16.7 Not for all confusedly mixt one with another without exception for Mat. 7.6 he forbiddeth that which is holy to be giuen to the profane to dogs and to strangers from Christ but to theÌ which are borne again of water of the spirit that is to the disciples of Christ a Math. 26 26. Luke 22.14 1 Cor. 11.23 because he promised to these only as also he doth giue the sustenance of his quickning flesh and of his bloud And the Sacrament doth belong vnto them to whom the promise doth belong from whence in time past they which were comming on and learned the Catechisme which were not yet baptized they which were accursed out of the Church and the penitentiaries the Sermon being ended were commanded to goe out the Deacon crying let the Catechumeni that is such as learned the Chatechisme and the excommunicated goe out from thence was said the Masse that is the dimission of the Catechumeni And the Grecians did say ãâã ãâã ãâã ãâã ãâã that is to say holy things for holy men like as Apulcius in his second booke doth report that the Priest was wont when he was about to begin the Sacrifices to say thus ãâã ãâã ãâã ãâã ãâã that is who is here to whom answere was made ãâã ãâã ãâã ãâã ãâã as if it should be said honest good men when as the polluted and vnworthy went away Of how many parts doth the institution of the Lords Supper consist Of three 1. Of the institution of Christ whereby he ordained the outward matter of this Sacrament 2. Of his words both preceptiue and also determinatiue annexed to the institution wherby he doth declare the inward matter and forme moreouer the end 3. Both of a lawful administration also of the receiuing of the Lords Supper it selfe What did Christ when he instituted his Supper He sat downe at the table with the disciples but stoode not at the Altar because he instituted a holy banquet not a sacrifice b Mat. 26 20 Mark 14 18 Luk. 22.14 wherupon againe it ought not to be tearmed the Sacrament of the Altar but the Lords Supper or the Lords Table euen as it is named by Paule 1. Cor. 11. Moreouer hee tooke and instituted the matter namely outward signes two only no more nor fewer that is to say bread the cup or wine in the cup. In like manner he added thereunto holy ceremoniall actions For as he was about both signes 1. He gaue thanks to the Father 2 Hauing taken the bread he brake it 3. He gaue it to the Disciples so also he gaue the cup or wine Iâ not the holy Supper a double Sacrament seing that the signe thereof is double No. 1. Because euery signe seuerally by it selfe is not a SacrameÌt but both of them ioyned together 2 Because amongest vs it is one banquet alone not diuers where notwithstanding many meats and drinkes are set on For those two signes doe declare one action of Christ that is to say our whole spirituall nourishment For that is said to be one not onely which is simple and indiuisible or continuall but that which is perfect that is one in perfection to whose integritie all things doe concurre which are required to the end of the same as one man consisting of the essentiall parts Therefore this Sacrament is many things materially but one thing formally and perfectly in as much as in them one refection is perfected saith Thomas Part. 3. qu. 73. Artic. 20. But why would Christ haue vs vse a twofold Signe That by distinct symboles or signes he might as it were set before our eyes and imprint in our mindes his cruell and bloudie death and truly note out both the giuing of his bodie seuerally and the shedding of his bloud out of his bodie for our sinnes For as Bellarmine doth confesse in his booke of the Sacrament of the Eucharist 4. booke chap. 22. The forme alone of bread doth not exactly represent Christ as dead vnlesse the bloud also be seene on the other part as shed and the forme of wine alone doth not sufficieÌtly represeÌt Christ as offered in sacrifice for bloud alone is not a sacrifice 2 Like as in this life as Augustine saith in the 26. Tractate vpon Iohn the whole refreshing or nourishing of bodies doth consist of meate which is a due nourishment and of drinke which is a moist nourishment so let vs know that Christ is set forth vnto vs in the Eucharist distinctly as meate and drinke neyther let vs thinke any thing to be wanting vnto vs which may appertaine to our whole spirituall sustenance or nourishment and so let vs by faith apply vnto our selues the bodie and bloud of Christ and the benefit obtained by the deliuerie of his bodie and shedding of his bloud and so as it were by faith let vs eate and drinke Christ himselfe whole Iohn 6.55 My flesh is meat indeed and my bloud is drinke indeed Therefote they doe scarce leaue vnto vs halfe full satisfaction for our sinnes but a lame or halfed matter of nourishment in Christ and do take away the integritie or perfection of this Sacrament whosoeuer doe sunder the cup from the Eucharisticall bread against the precept Math. 19.6 That which God hath coupled together let no man put asunder Whether therefore doe they sinne which take away the cup from the Eucharisticall bread Yea greatly because they goe from the ordinance of Christ and do
as also the wine to an holy vse For although the word Benedicere that is to blesse be vsed 1. Concerning God blessing the creatures eyther by a generall action as Gen. 1.28 Or blessing the Church by a speciall action as Numb 6.24 For Benefacere that is to doe well vnto because God in saying doth bring to passe giueth good things eyther corporall or spirituall or moreouer concerning men eyther towards God as Blessed be the Lord God of Israell Luke 1.68 For to thanke and praise God or towards other men for to pray for Math. 5.44 as Blesse them that curse you and to gratulate b Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate that is to separate from profane vse to appoint an holy vse according to Gods ordinance as Gen. 2.3 God blessed the seuenth day and sanctified it From whence Ecumenius saith that the Cup of blessing which we blesse is all one thing as if it should be said which we reuerence with praiers giuing of thanks From hence commeth consecration or sanctification and blessing whereby not with a meere Historical reading of the text of the Epistle to the Corinthians or of the Gospell but with praiers with giuing of thanks with a plaine faithful repetition of the words of the Institution and of the promise of Christ alwaies effectual with a liuely significatiue exposition moreouer with all that Lyturgy or holy action which Christ commaÌded vs to performe as he himself did wherin God is effectual those which were vulgar common helps of nourishing the body are made sacrameÌts of the body bloud of Christ appointed set out for quickning meat drink so are translated from common natural meat to holy and spirituall meate forasmuch as they are appointed to this vse and office that it may be the bodie and bloud of Christ not of it owne nature but by diuine institution which ought to be rehearsed against Faustus booke 20 Ch. 13 and declared that faith may haue what to embrace both in the word and in the Elements Augustine saith Noster panis calix certa consecratione mysticus fit nobis non nascitur That is Our bread and cup by a certaine consecration is made but not borne mysticall vnto vs. Therefore they are deceiued which referre the consecration onely to those words This is my bodie and this is my bloud and they which doe interpret the consecration concerning the hid vertue of those words which they call operatorie whereby the substance of the bread is changed and an inclusion made of the bodie and bloud of Christ For the Lord did not speake to the bread but to the Apostles when he saith concerning the bread Take Booke 7 Epist 63 Apologie 2 book 1. Epist 1 booke 4. Ch. 57 Booke 4. of the Sacram. Chap. 4 and eate this is my bodie c. And Gregorie saith that The Apostles added the Lords prayer to consecration Iustinus saith that the Eucharist was performed with prayer Cyprian saith with inuocation of the highest God Irenaeus saith with giuing of thanks which is the thing which the Apostle saith 1. Cor. 10.16 The cup of blessing which we blesse Ambrose saith with the words and speech of the Lord Iesus And what those words are he declareth chap. 5. reciting the words of institution and Augustine saith The word commeth to the Element and so is made the Sacrament But for the Canon of the Masse without which the Popish Cleargie doe denie that eyther consecration or participation can be made no scripture doth teach that it was taught by Christ and his Apostles but it is a pontificiall ordinance sowen together like vnto pieces of many authors and diuers times and stuffed with many blasphemies against Christ What did Christ after the blessing The bread being taken he brake it and he brake it not only because hee would deuide it but because of representing his death Is the breaking or cutting of bread an indifferent ceremony It is not but essentiall and Sacramentall wholy belonging to the end or scope and moreouer to the forme of the holy Supper as also the powring in of wine into the cup forasmuch as by it the faithfull do behold with the eyes of their mind Christ not onely bestowing himselfe for vs but as it were torne in peeces beaten to peeces broken in peeces with vnspeakeable torments of minde and body and torne a sunder euen to the most violent separation of the soule from the bodie and according to his humane nature butchered as it were into two parts and trickling downe drops of bloud for our saluation Not that his bodie was broken in verie deed For not a bone in it ought to be brokeÌ as was shadowed out by tâe Paschal Lamb a Ioh. 19.33 36 Exod. 124. but we cal it broken because then it was pulled a sunder his side opened his hands and feete pierced at length also the bodie separated from the soule which also is the cause why the Apostle by a Sacramentall Metotonymie and chaunge of names doth attribute to the bodie it selfe of the Lord that which was done in that bread and ought also now to be done when as hee saith that the Lord spake this concerning the bread This is my bodie which is broken for you 1. Cor. 11 24. And from the same custome of breaking of bread the Eucharist is called breaking of bread a Acts. 2.42 20.7 And that the custome of breaking was vsuall in the Churches in Paules time it plainely appeareth by his owne words when he saith The bread which wee breake 1. Cor. 10. and this custome the Church long obserued But the manner of the Hoste 6. That is of giuing those round small little morsels the Church of Rome instituted VVhat did the Lord concerning the bread broken and the wine powred forth Hee gaue to the Disciples or hee deliuered and distributed them into the hands of the Disciples and by the selfe samse thing he taught that the faithful ought to consider with a faithfull mind the same Christ in the distribution of that bread and of that wine euen as if they did see him giuing himselfe with eternal life with his owne hand to bee vsed and enioyed which thing also he doth in verie deed by the inward vertue of his holy Spirit VVhat words did Christ ioyne to his action Three sorts some commaunding in which he commaunded what he would haue his disciples to do in celebrating of the Supper and wherein he expressed the outward forme of the Supper signified the inward some are Indicatiue Sacramentall or words of promise which for declaration sake Christ ioyned to the signs wherein he declared the inward matter or thing signified finallie some are exegeticall wherein he set forth the end of this holy action What doth he commaund his to do in the supper 1 What the ministers themselues or disposers of the supper ought to doe
instituted that they may be hiding places of things signified but that they may bee effectual signes seales and memorials as the Scripture speaketh Aliud existentia aliud significantia saith Augustine that is being one thing and signifying another thing But meerely significatiue or relatiue that is wholy placed in this that according to Gods ordinance declared in the Sacramentall word these things in a mutuall respect reciprocall relation betweene themselues are one certaine thing for as Beda saith vppon Lu 22 Panis ad corpus Christi mysticè vinum ad sanguinem refertur that is Tho bread is referred to the body of Christ mystically the wine to the bloud and are offered to be considered and also to bee taken spiritually by faith the signes of them which doe lawfully administer the Supper but the things are giuen of the Father and Christ the son the holy Ghost working together with them Seing that Aristotle booke 5. chap. 6. of the Metaphysicks doth teach that there are fower kinds of them which are one In number figure generall Analogie which of these waies is the bread the bodie of Christ Neither in number nor figure nor generall kinde but in analogie or proportion and similitude for they are said to be one in proportion whatsoeuer are compared together betweene themselues as one thing to another according to proportion he saith What things soeuer are as one thing to another are said one in respect Therfore the bread and body of Christ or the bread of life are one thing in proportion because both of them doe giue sustenance that is nourishment and increase to a man but that to the bodie but this to the faithfull soule So the wine of the Lord and the bloud of the Lord are one in proportion because they quench thirst and doe refresh but that the bodie this the faithfull soule Whether can that supernaturall coniunction whereby the Deitie of Christ is personally conioyned with the humanity or that miraculous whereby God hauing taken some visible shapes disclosed himselfe to some men as when God is said to haue appeared to Moses in a flame of fire in a bush a Exod. 3 2 or when the holy Ghost descended vpon Christ in the shape of a Doue Mat. 3.16 or when it was giuen to the Disciples by the breathing of Christ and with firie tongues Iohn 20.22 Act. 2.3 take place here No because the the personall vnion and the Sacramentall vnion doe differ in the whole kinde and because the condition of that bread should be better then of all the faithfull men to whom the bodie of Christ is vnited not personally but only mystically Moreouer the body of Christ is one thing which cannot bee in many places God or the holy Spirit another thing which is euery where And besides we may not argue from that which is done against order by miracle to that which is ordinary in the Church of God of which sort is the Supper of the Lord according to his owne precept Doe this Finally neither that Doue which Iohn Baptist saw descending from heauen vpon Christ nor that breath wherewith he breathed vpon his Disciples nor the fierie tongues which sate vpon each of the Disciples were God or the holy Ghost essentially or had the holy Spirit in them but were signes of that spirit both in Christ and also in the Disciples Is it true in all things that those things which are ioyned by Gods ordinance in a peculiar manner are affirmed one of another as This man is God the Doue is the Holy Ghost No otherwise we might say truely in a man The soule is the bodie and in Christ The Humanitie is the Diuinitie and in a fired sword the sword is the fire or the fire is the sword which yet no man doth grant But it is true chiefly in the propositions concerning the person of Christ when as for the same substantial word they put in concrete words as wel this man as this God But the personall vnion is not placed in the Sacrament wherefore it cannot bee that that should be alike true This man is God that This bread is the body of Christ Moreouer in symbolicall and Sacramentall speaches as we read that the holy Ghost was seene of Iohn descending like a Doue because the Doue was the signe of the Holy Ghost and so we grant that the bread is the bodie of Christ But concerning a vessell of wine we say truely but yet figuratiuely This is wine seing that there are two substances their ioyned and as it were the thing contained in the thing containing as also of an Angell appearing in mans shape it might bee saide This is an Angell but as a thing in a place which that it cannot be said of the body of Christ in the bread hath beene alreadie proued at large Why therefore are the Sacramentall signes called Exhibitiue Because the Lord doth so truely exhibit and giue himselfe being the bread celestiall âucer comment vpon the Ephes and that of eternall life to those which are his like as he gaue truly to his Disciples the holy Ghost by the signe of the breath of his mouth or as by the touching of the hand hee gaue vnto many health of bodie and minde as sight by clay made of spittell as by circumcision of the flesh the circumcision of the heart and as by baptisme Regeneration For they which with a true faith doe communicate with the signes corporally doe receiue true confirmation and increase of the communion of the bodie and bloud of the Lord spiritually But Irenaeus saith that the Eucharist doth consist of two things of an Earthly and a Heauenly Rightly yet we must not thinke that it is compounded or whole altogether substantiall or some subsisting thing made of whole parts as a man of bodie and of soule and the bodie of an head and a trunke but it is a holy action or a diuine ordinance wherein at one time but not in one place diuers things are distinctly propounded and deliuered no otherwise then as a pledge being deliuered or the earnest of any thing the thing it selfe was wont to be deliuered also together To what purpose commaunded the Lord to make his Supper Not for an vnbloudy oblation of his body to God the Father for the sinnes of the quick and dead or for a Scenical representation of the death of Christ but for a commemoration of his death for he saith Doe this in remembrance of me that is to say to bee celebrated in the assembly of the faithfull to that end a Luke 22 19. to which purpose also serueth the words of Paule verse 26. declaring what that is In remembrance of me For as often as ye shall eate of this bread and drinke of this cup ye shew the Lords death vntill he come Verse 25. That is 1 Cor. 11.24 call to minde and speake of the whole obedience of Christ and all his benefits with a thankfull mind
vpon the Sacrament doth cease For the Sacraments are religious and continuall actions to which signes are added not that the minde should stay it selfe in them but that they might moue them to whom they are giuen to thinke vpon and doe another thing 2 Is is manifest also out of the word of God that it was plainely forbidden of the Lord that any of the Paschall Lamble being the expresse type of our Eucharist and of Manna should be kept till the next day vndoubtedly that the least entrance to superstition might be shut vp 3 And this worshipping of bread Dan. chap. 11.38 Doth attribute to Antichrist when he saith He shall honour the God Mauzzim as if he should say Missarie that is to say crustie or breaden In Gold and siluer and precious things 4 Neyther said Christ lift vp offer lay vp carie about worship but take eate drinke in remembrance of me What is the second end That the Lord may visibly represent his inuisible giftes neere to all the senses to the sight to the hearing to the taste to the feeling that the whole man being mooued in bodie and soule may celebrate this most pleasant and holy thing with greater ioy Which is the third end That it may be an effectuall token symbole pledge testification and confirmation of our communion coniunction and incorporation with Christ the head and by him as it were by a Mediator with the Father and the holy Ghost a 1 Ioh. 1.3 Of which end the Apostle saith the cup of blessing which we blesse is it not the communion of the bloud of Christ and the bread which we breake is it not the communion of the bodie of Christ 1. Cor. 10.16 that is to say Metonymically like as the Gospell is called the power of God to saluation Rom. 1.16 That is an effectuall instrument of God which ende the promise of the Lord doth also note Iohn 6.56 Hee that eateth my flesh dwelleth in mee and I in him Of how many sorts is the coniunction of our nature with Christ 1 Threefold the first is of natures that is of our nature by Incarnation but yet in the particular and truly of the seede alone of Abraham and a ioyning together of the diuine nature in the person of the sonne into one person b Ioh. 1.14 Heb. 2.14 16 which is called Hypostaticall and according to this we say that the sonne of God is of our flesh and of our bones because hee tooke flesh of our kinde 2 There is a ioyning together of our persons but yet being absent and on pilgrimage from the Lord and of the person of Christ God and man yea of both natures both of the Diuine and of the humane nature of Christ into one mysticall bodie which in regard of the extreams See Zanch. his Spiritual mariage betwixt Christ his church his comment vpon Eph. 5. de communione cum Christo is called Substantiall Essential but in regard of the bond or manner whereby the extreames are vnited meerely spirituall and mysticall that is to say secret Whereupon dependeth the participation of the operation and of the graces of Christ that is of remission of sinnes of regeneration and of life eternall Concerning which 1. Cor. 1.9 God is faithfull by whom ye are called vnto the fellowship of his sonne Iesus Christ our Lord. And according to this wee are said to be of his flesh and of his bones not in respect that we are men but in regard that wee are Christians and ingrafted into Christ and by this Christ is the Spouse of one Church that is of all the Elect a Eph. 5.30 3 And there is a coniunction of our persons but present with the Lord and of the person of Christ into one glorious bodie and that is called glorious Of which coniunctions the third dependeth vpon the second and the second vpon the first What doth the word Felowship signifie in the saying of Paule b 1 Cor 1.9 that is which coniunction of those three doth it signifie Not the concord or coniunction of consent and will onely but the habitation and dwelling c 2 Cor. 6 6. and consociation or participation of our persons with Christs person Although ãâã ãâã ãâã ãâã ãâã that is participation doth seeme to be referred properly to the signes and to the seuerall persons eating the same bread but yet broken and distributed seuerally by parts as the same Apostle noteth 1. Cor. 10 17. as Chrysostome interprets it ãâã ãâã ãâã ãâã ãâã that is Because we all are partakers of one bread But ãâã ãâã ãâã ãâã ãâã that is Felowship is to be referred to whole Christ to be applied to themselues by faith that ãâã ãâã ãâã ãâã ãâã that is participation may be an exception of the part but ãâã ãâã ãâã ãâã ãâã that is fellowship a fruition and possession of the whole And ãâã ãâã ãâã ãâã ãâã that is participation may be said of the signes taken by parts but ãâã ãâã ãâã ãâã ãâã that is felowship of the thing signified that is to say whole Christ Verily how straight this is it is euident Ex nomine ãâã ãâã ãâã ãâã ãâã that is by the name of vnitie or coniunction which Christ vnfolding saith I desire of thee O father that they which thou hast giuen me may be one as thou O Father art in mee and I in thee euen that they also may be one in vs. Iohn 17.21 Else where ãâã ãâã ãâã ãâã ãâã doth signifye both fellowship in prayers and in breaking of bread and also almes or contribution or collation or abilitie d act 2 42 Rom. 15.26 2 Cor 8 4 Heb. 13.16 and also consent in doctrine Gal. 2.9 What is it to communicate with Christ It is not onely to professe Christ or onely to communicate with his incarnation whereby he was made a certaine one thing in speciall with all mankind although this incarnation be the foundation of this Vnion whereof wee intreat neyther onely in affection in loue in consent and concord to bee vnited to Christ nor to communicate only with the merits of Christ But it is to haue Christ dwelling and liuing in vs and vs to dwell and liue in Christ a Ioh. 6.55 and that in verie deed as Chrysostome speaketh and naturally as Cyrill saith that is in the verie communication also of the humane nature of Christ to be vnited and ioyned with Christ to cleaue to him and Christ to bee made ours and wee in like manner to bee made Christs and moreouer to bee nourished with Christ or to be ioyned to him to be ingrafted into him so that more more growing vp into his mystical bodie in one spirit we be members of his bodie b 1 Cor. 6.15 of his flesh and of his bones And that we may all meete together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the
fulnesse of Christ Ephes 5.30 and 4.13 Of which place Zanchius in his comment vpon it discourseth most learnedly What therefore is that which is conioyned vnto vs Christ according to himselfe and according to his effect and grace that is Christ himselfe whole but yet spiritually and to bee considered in minde together with all his merits How is this vnion made whether by a reall actuall and corporall inuisible falling downe of Christs flesh into vs and by a naturall touching with ours or by a connexion contiguitie locall indistance orall perception or by an essentiall commixtion of the flesh of Christ and ours or by an ingresse of his bodie and soule or by a corporall coniunction By none of these For the veritie of the flesh of Christ and his ascension into heauen doe not suffer this Besides also out of so many substances of diuers bodies there should grow a most monstrous bodie but by a copulation or connexion altogether spirituall and supernaturall yet reall and true altogether after a diuine and heauenly manner For if the things which are vnited be respected it is an Essentiall vnion If the truth of the vnion it is reall But if the manner whereby this vnion is made it is spirituall That there is such an vnion it is truly manifest vnto vs out of the both simple sacramentall word of God but for the forme which may containe the exact definition thereof the ãâã ãâã ãâã ãâã ãâã the very being of it how it is which some doe importunately require of vs the Apostle by the best right calleth a great mysterie Ephes 5.32 They shall be two in one flesh The reason whereof is such that we cannot in our mindes comprehend it For it is spoken Contradictorily that any thing is accuratelie declared eyther that the forme therof or formal cause is accuratly knowne and is secret For now wee see through a glasse darkely but then shall wee see face to face Now I know in part but then shall I know euen as I am knowne And wee walke by faith not by sight 1. Cor. 13.9.12 and 2. Cor. 5.7 And it is enough in this mysterie to know the efficient cause with the finall and adiuuant causes For also in actions wee then know chiefely when wee see the beginning of the motion saith the chiefe of the Phylosophers booke third that is when wee haue knowen the efficient cause Which is the proper cause or the meanes and the Energeticall that is efficient cause of this our communion with Christ The operation efficacie and working of the holy Ghost doth cause that a man receiueth Christ together with his merits For as the sinewes comming from the braine are scattered into the integrall parts of the liuing bodie and doe ioyne the middle low panch armes hands feet both to the head also to the members by a conuenieÌt situation function of euery part remaining safe So one the same spirit of Christ comprehending vs a Phi. 3.12 doth so make vs partakers of him that cleauing fast both to Christ the head to his members more straightly and more strongly then the members of the naturall bodie to the bodie wee may neuer be separated from him and from them as Paule teacheth 1. Cor. 12.12 As the bodie is one and hath many members and all the member of the bodie which is one though they be many yet are but one bodie euen so is Christ For so collectiuely by a word taken from the head he calleth both Christ who is the head and the mysticall bodie of that head which is the Church Whereby it commeth to passe from that great bounty of our Sauiour that Christ also himselfe becommeth so neerely ours and we likewise his that before the fathers iudgement seat Christ and the Church not by a hypostaticall ioyning of substances but by a mysticall belonging to this communion are as it were one and the same subsistence and wee are taken to be one Christ most effectually For by one spirit wee all are baptized into one bodie saith the same Apostle that is that we should be gathered into one bodie of Christ and haue beene all made to drinke into one spirit that is with one liuely draught of the Lords bloud b 3.19 Wee are made partakers of his one spirit 1. Corinth 12.13 And Irenaeus saith like as of drie wheat one lumpe cannot bee made without moysture nor one bread So neyther we being many could not haue beene made one in Christ Iesus without the water which is from heaueÌ Therefore Paule 1. Cor. 6.17 He that is ioyned to the Lord is one Spirit with him whereupon also it is called ãâã ãâã ãâã ãâã ãâã that is The communion of the holy Ghost a 2 Cor. 13 13 And 1. Iohn 3.24 Heereby we know that Christ abideth in vs euen by the spirit which he hath giuen vs. And Rom. 8.9 If any man hath not the spirit of Christ the same is not his Therefore like as by one and the same soule all the members of the bodie are vnited with the head and are quickened so all the faithfull although they be in earth and their head in heauen yet in verie deed by one and the same spirit issuing from the head and by euerie ioynt of the mysticall bodie yeelding nourishment are vnited with him and being knit together doe abide liue and receiue increase according to the measure of euerie part Ephes 4.16 Gal. 3.5 By what meanes doe wee in like manner communicate with the flesh of Christ Not by nature as wee communicate with the flesh of Adam nor yet by a naturall and corporall instrument but by one supernaturall and spirituall that is by faith alone created in vs by that selfe same spirit whereby Christ doth comprehend vs a Phil. 3.12 by which we doe receiue lay hold vpon and as it were by an instrumentall cause possesse Christ himselfe Concerning which manner Ephes 3.17 the Apostle saith That Christ may dwell in your hearts by faith Therfore wee are vnited to Christ by faith Therefore this vnion is made by the Spirit in respect of Christ and by faith in respect of vs. Neyther is their any other manner of vnion with Christ deliuered in the scriptures They erre therefore which say that faith is the formall cause of our vnion with Christ or of our iustification seeing that it is as it were a spirituall hand which receiueth Christ and his merits applied vnto it selfe by the holy Ghost Which are the outward instruments of this communion The Gospell and the Sacraments whereupon it is called the communion or fellowship of the Gospell b Phil. 1.5 because by the preaching of the Gospell and vse of the sacraments wee haue fellowship with Christ and his Church 1. Iohn 1.3 Is this sacramentall coniunction of vs with Christ necessarie It is being as it were the cause of all things which we haue in Chist and no other besides this for as the
flesh of Christ and bone of his bones not according to substance as Eue was of the flesh and bones of Adam but according to qualitie for as much as the Church is the Spouse of Christ not in respect that wee are men but in that wee are truely Christians a Psal 45.11 Cantic 1.8 2 Cor. 11.12 Apoc. 21.2 by which similitude is declared that Christ doth not only deliuer his goods to his Church to be vsed and enioyed but also doth giue himselfe to vs and make himselfe ours 2. The second is of the head and of the members bound fast by the same quickning spirit b Eph. 2 22 4 12 1 Cor. 6 1â whereby is signified not onely the most streight copulation of vs with Christ but that we doe take life safetie and euerie good thing from him alone that he doth excell his Church 3. The third is of plants and stocks as of the vine and the branches and of engrafting c Ioh 15 1 by which the stock and the young slip being ingrafted do growe together into one plant in very deed d Rom. 6.5 Coll 2 7 but this is the difference 1. That we by nature being wild vines doe not growe out of that vine concerning which it is spoken but we are first ingraffed into in by grace afterward we are trimmed by the husbaÌdman that all bitternesse of tast being laid aside by little and little wee may bring forth sweet fruit 2. Because in this spirituall grafting we being the gresses must passe into the nature of the stock into which we are grafted not on the contrarie as it is in naturall graffing 3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe and a certaine ãâã ãâã ãâã ãâã ãâã or continuitie of them betweene themselues as the Postellians and Libertines do think but a power an operation and a streight efficacie whereby Christ by the holy Ghost doth change vs beeing iustified into himselfe and doth renewe vs vnto spirituall life 4. The forth is of a spring and e Ioh. 4.14 of riuers but so that seeing we are a most impure sinke we must first of all by grace bee purged from vncleannesse most pure waters being powred in 5 The fift is of a house and of a building built together of liuing stones but yet by workmanshippe not made with hands laide vpon the chiefe corner stone and pretious yea the fundamentall corner stone a liuing and pretious stone f Eph 2.20 1 Cor. 3 16 1 Pet. 2.4 which similitude doth tend to this end that it may bee manifestly knowne that the whole Church and euerie member thereof is sustained by Iesus Christ alone to whom it cleaueth spiritually by faith in whome by whom and in respect of whom the holy Ghost doth builde the whole companie of the faithfull vpon this foundation the stones whereof he doth ioyne together by vnity of faith continual loue and so being ioyned together hee doth defend and maintain them against all the tempests insultings of the world 6. The sixt similitude is of meat drinke or of eating drinking a Ioh 6 51. but with a manifold difference 1. Because meate and drink taken after a corporall manner cannot giue life but onely doth conserue corporall life that as it seemeth good vnto God but the meate and drinke which in this mysterie are signified by similitude haue life and that truely eternall in themselues 2. Because these naturall meats drinkes are digested by natural heat and being altered are assimulated to the substances of the bodies But this spirituall meate drinke is incorruptible doth transforme vs into it selfe by a new as I may say qualification as Augustine saith Non mutaberis in me sed ego mutabor in te that is thou shall not be changed into me but I shall be chaunged into thee 3. Corporall meat drinke doth maintain this life but for a small time which life also they do hurt sometime also kill vnlesse they be taken in that measure discretion wherin it becommeth them to be taken But whosoeuer doth eate drinke that spirituall meate and drink one only the same is made partaker of immortality 4. Seing that Christ giueth his flesh with the meate and his bloud with the drinke and declareth the spirituall receiuing of the same by the names of eating and drinking he doth not signifie a passage of his flesh and bloud into our soule or bodie or a transfusion of the qualities either of his soule or of his bodie into vs but an inspiration of the peace of conscience of an holy spirituall and heauenly life by the gift of the spirit of sanctification Therefore in those similitudes all are metaphoricall but not proper speeches neither are to be vrged precisely ãâã ãâã ãâã ãâã ãâã that is according to the letter 1 Cor 2. 13 but so as the Apostle admonisheth that spiritual things may not be ioyned to corporal but spiritual things to spirituall that is that we may apply the words to the things What is the end and fruit of this our communion with Christ Manifold 1. Our bringing againe into the good fauour of the Father by a Mediator 2. The communion of Christ himselfe with vs wherby as our eternal Priest he doth beare vs in his heart and maketh intercession to the father for vs esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren 3. The participation and communion of all his goods for among friends all things are common and a spirituall congruence conformitie with Christ For euen as our guilt naturall blemish al our sins which follow therevpon are laid vpoÌ Christ himselfe not by real inhesion infusion but by imputatioÌ alone according to the couenant of the Gospell but that all the miseries sin excepted punishments due to our sins that same our suretie a Heb 7.22 in very deed took vpon himself subiectiuely so his most perfit righteousnes proceeding from that obedience which being most absolute he performed to the father in his flesh euen to the death of the crosse by which he attained both the paying of all our debts also right to obtaine eternall life for the beleeuers is not ours by a reall infusion inhesion therof but by imputation acceptance 4. By vertue of the holy Ghost or by a real efficacie within vs he doth conuey into our masse which is inserted into his masse by faith spiritually the liuely liquor iuice spirit of eternall life that is he bringeth forth in vs another effect of that sauing vertue being vnseparable from his flesh by which he doth quicken renew sanctifie within vs both our mind and also will affections doth make vs conformable to his humane nature and so he beginneth spiritual life inherent righteousnesse in vs subiectiuely at length to be perfected in the last
subiect to the higher powers be he an Apostle bee hee an Euangelist bee hee a prophet bee he who hee may bee for this subiection doth not ouerturne pietie and. 2. Peter 2.10 Peter condemnes them who despise gouernement and feare not to raile on them who are in authoritie The which it is plain against whom it is spoken Neither was it lawfull for princes and gouernours so to depart from their right as to exempt the Clergie from the authoritie of the magistrate neither must we looke what they did in this matter but what they ought to haue done because they cannot neither euer could annihilate the commandements of God What is the office of a good subiect and citizen towards his commonwealth 1. In generall to profit it in the Lord according to his calling both in peace and warre a 2 Sam. 2â 16 22 Heb. 11 22 2 2. To pray for it and the safety of it b Ps 122 7 Ier. 29 3. To helpe it but in a iust cause by the precept of Christ Mat. 20.27 in a word amongst Christians a good man a good citizen hath in euery thing the like office What is the office of subiects to the Magistrate 1. Obedience that all men if hee bee lawfull obey him bee he faithfull or an Infidell whither hee commaunde iustly or couetously or cruelly c 1 SaÌ 8 11 Ier 27 8 29 7 Ac 24 16. Tit. 3 1 1 Pet. 2.13 Rom 13.1 because not without the singular prouidence of God euen they who iniustly and cruelly rule are stirred vp to punish the sinnes of the people d EZe 29 19 Dan. 2.21 37. 5.18 Rom. 13.1 There is no power but of God Nay it is necessarie most equall to be subiect neither is it a thing indifferent or arbitrarie but such as binds the verie conscience Rom. 13.5 Because no man with a good conscience can resist him to whose power God hath made him subiect And surely subiects are bound to obey in all things but vsque ad aras not violating religion and so farre forth as Magistrates commaund not things impossible and aboue our abilitie and contrarie to the lawe of Nature or of God or forbid those things which God commandeth according to that rule of Christ Math. 22.21 Giue vnto Caesar the things that are Caesars and vnto God the things that are Gods and Acts. 5.29 It is better to obey God then men according to which rule Sidrach Misach Abednego and Daniell did well not to obey but without deliberation constantly and sincerely withstoode the vngodly edicts of the Kings both of worshipping the grauen Image and not calling vpon God a Da. 3 18 6 11 on the contrarie the Israelites are condemned who obeyed the vngodly Edict of King Ieroboam to worship the golden calfe b 1 kings 12 30 What if some Magistrates commaund things iust or vniust are the godly citizens to esteeme them as such Lawes as they are bound to keepe No surely not simply to both the termes of the Lawe because euery Lawe bindeth either to obedience which is one terme or to punishment which is another terme but they are so farre forth to esteeme them as lawes and are bound vnto them as they themselues or their country or that common wealth in which they liue can yeeld or else can willingly vndergoe the punishments appointed if they liue in that common-wealth and cannot obey these lawes for priuate men cannot violate publick and ancient Lawes though they be euill but they must either obey them or if with a good conscience they cannot they must either submit themselues to punishment or else depart out of such gouernments but the states of a Christian common wealth must either abrogate such Lawes or prouide that they be abrogated Doth Paule exempt the faithfull from obedience to these Lawes in saying 1. Tim. 1.9 The Lawe is not giuen to the righteous No but hee sheweth that the Law was not made against him who ordereth his life according to the rule thereof such a one is onely hee whom the Lord indueth with true Doctrine and the holy Ghost against such a man also the Law cannot pronounce the sentence of condemnation because he is iustified neither doth it handle him as an enemie but ruleth teacheth and delighteth him as one assenting vnto it but this Lawe is against him who hath not these fruites of the spirit which are repeated Gal. 5.13 and it confirmeth that which is Rom. 13. The Magistrate is not to be feared of them that doe well but that doe euill and thou shalt not feare the King What is the second office of subiects towards the Magistrate Honour or feare or reuerence 1. That they admire and reuerence gouernours ex animo in heart in word in gesture and feare them as Gods vicegerents such was the reuerence which Quintus Fabius Maximus yeelded to his sonne beeing Consull but Christians must goe farre higher Further that they thinke charitably and iudge honorably of the whole state a 1 king 1 23.31 that they construe euen faults in the best part and either couer them with a godly equitie or passe ouer them by a prudent dissimulation or correct them by moderate counsels and admonitions that they submit themselues willingly to his sentence b 2. Sam. 19 19 that they pardon all wrongs forbeare the least violence and in a word that they speake not euill of him c Exod 22 2.8 Act. 23 5 1 Pet 2.17 But that they Giue feare to whome feare belongeth and Honour to whom Honour belongeth Rom. 13.7 VVhat is the Third Fidelitie or that naturall requiting affection which the grecians call ãâã ãâã ãâã ãâã ãâã that subiects doe as much as they can by an honest and godly meanes preserue keepe and defend the safetie life right dignitie cause person and familie of their Soueraine Magistrate against all such as shall conspire against him d 2 Sam. 16 9.20.2.11 2 K. 12.2 c For if wee must giue our liues for the brethren much more for our Gouernors who are fathers 1. Iohn 3 16. What is the forth Piety to pray for the Magistrate for his safety and gouernment 1. Tim. 2. 1. Ier. 29.7 Dan. 6.21 So the Christians of the Church Primitiue prayed for their heathen Emperours wishing vnto them long life secure gouernment a safe house Tract in Apol. Cap. 30 valiant soldiers faithfull Senators good people and quiet Kingdomes Onely Iulian the Apostata was that Emperour for whom they durst not pray e 1 Ioh 5.16 Gal. 5 12 VVhat is the fift Not as Polypragmous to make an inroarde vpon the dutie of the Magistrate but rather if wee knowe any thing which may be for the good of the common weale to acquaint him with it and to craue both aduise and assistance from him a 2 Sam. 4.4 2 K 6 26.8 3. Those two verses are therefore worthy to bee remembred of all busie bodies which Iohn Functius as hee went