a certaine ciuill honestie and order What mans vnderstanding cā doe in heauenlie thinges 14 We may see that in liberall artes and manuall to learne which there is in vs all a certaine aptnesse Moreouer wee haue a certaine strength of naturall force and a certaine facilitie to inuent some new thing in euerie art or to amplifie pullish We haue a certaine aptnes to learne the arts Naturall force 15 And yet let vs not in the meane season forget that these are most excellent good things of Gods spirite which he bestoweth vpon whom hee will to the common good of mankinde Exod. 32.2 35.30 16 For if it were requisite that the knowledge which was necessarie for the garnishing framing of the temple should be instilled into Beseel and Oliab * by the spirite of God no maruell if it be saide that the knowledge of those thinges which are in mans life most excellent as lawe and phisicke bee imparted to vs by the spirite of God Quest What fellowship haue the wicked with the spirite which are altogeather straungers from God For the spirite of God dwelleth in the faithfull alone The spirit of sanctification is in the faithfull alone An. That must be vnderstoode of the spirite of sanctification whereby wee are consecrated to bee temples to God himselfe And yet neuerthelesse he replenisheth moueth quickeneth all thinges by the power of the same spirite and that according to the propertie of euerie kinde which he hath giuen to it by the law of creation 17 Obiect But some excell in quicknesse of witte some surpasse in iudgement some haue a more nimble mynde to learne this art or that An. In this varietie God setteth foorth to vs his grace The giftes of God are deuided least anie man challendge to himselfe as beeing his owne that which floweth from his meere liberalitie Thereby wee see some markes of the image of God remaining in man which distinguish him from other creatures Certayne gifts remaine in man 18 Nowe wee must declare what mans reason doth see when he is come to the kingdome of God to that spirituall sight which consisteth principallie in three thinges to knowe God to know his fatherlie fauour towarde vs wherein our saluation consisteth In spirituall thinges and the way to frame the life according to the rule of the law In the first two also properlie in the second the most wittie men are blinder then moles 19 Iohn teacheth this most excellentlie Iohn 1.4 Ioh. 15.1 * when hee writeth that life was in God from the beginning and that life whiche was the light of men that this lyght shineth in the darknesse and the darkenesse comprehendeth it not It was the especiall reuelation of the father Mat. 16.17 that Peter knewe Christ 20 Therefore when Moses hitteth the people in the teeth with their forgetfulnesse hee noteth notwithstanding therewithall that they coulde none otherwise be wise in the mysteries of God Deut. 19.2 saue onelie through his benefite and goodnesse Thine eyes saith hee haue seene these signes Man vnderstādeth the misteries of God by reason of his illightning and these huge wonders and the Lord hath not giuen thee an heart to vnderstand neither eares to hear nor eies to see Whereupon we do easilie conclude that man hath as much power to vnderstande the misteries of God as he shall be illuminate by his grace 21 Obiect God prouideth for this blockishnesse or ignorance when by the doctrine of his worde he directeth mans vnderstanding thither whither it could not come without a guide An. Dauid had the law wherein all wisedome is comprehended and yet beeing not therewith content Psal 119.18 he desireth to haue his eies opened that hee might consider the misteries of the law * 22 The knowledge of ordering the life aright remaineth Ordering of the life though by the law of nature we can somwhat discerne good from euill yet it shall come to passe thereby that mans minde being guiltie before God Rom. 2.14 may be made without excuse * 23. Because we see those things which are good wee allow them wee followe the thinges which are worse 2. Cor. 3.5 Will. 24 We must conclude with Paul that we are not fit of our selues to thinke any thing of our selues as of our selues * 25 The weakenesse of mans reason is so great 26 Furthermore will wherein the freedome of will standeth chieflie must bee considered in diuine matters and in humane matters Sect. 6. c. 4. lib. 2. 27 Our will hath no power at all in diuine matters Phil 2 because it is proper to God alone to giue both to will and also to finish Obiect Paul saith that he would good but hee cannot accomplish it * Rom. 7.15 Therfore man hath of himselfe to will that which is good An. Paule speaketh not of the naturall man but of him that is regenerate For he addeth I am delighted in the lawe according to the inward man but I see another lawe in my members resisting the lawe of my minde Rom. 7.22 * CHAP. III. That there commeth nothing from the corrupt nature of man but that which is damnable 1 THEREFORE it appeareth plainelie by the titles which the scripture giueth man The whole man is corrupt Ioh. 3.6 that he is corrupt in both parts because he is saide to bee flesh borne of flesh * Rom. 8.6 and the affection of the flesh is death * Obiect The word flesh appertaineth onlie to the sensuall and not to the superiour part of the soule An. Christes argument is otherwise that man must be borne againe because he is fleshe Ioh. 3.6 Regeneration according to the minde * he did not commaunde him to be borne againe according to his bodie but according to the minde 2 Therefore in vaine we doe seeke for in man either integritie or vnderstanding or feare of God 3 Obiect But in all ages there haue beene some which during their whole life haue been bent vnto vertue hauing nature for their guide An. God brideleth by his grace the euill affections of men Who haue bin bent to vertue hauing nature for their guide Why God bridleth the euill so much as he seeth expedient for preseruation of the generalitie of things Hereby some are kept backe with shame some with feare of lawes least they breake out into manie sortes of filthinesse 4 Obiect The doubt is not yet answered For we must either make Camillus like Catiline or els wee shall haue an exāple in Camillus that nature if it be framed by diligence is not quite void of goodnes A Dilemma An. The special grace of God gaue that to the one which it denied to the other 1. Sam. 10.6 Wee see that in Saul whom God made a new man * The slauery of sinne 5 Therfore because the will is holden fast bound by the slauerie of sinne it cannot moue it self to that
tooke vpon him the diuine power 13 And it appeareth most euideÌ„tlie in miracles From miracles Obiect Both the Prophets and also the Apostles did equall and like myracles An. These men did distribute the giftes of God according to their ministery but he did exercise his owne power Obiect Why did he vse praier then Christs prayer if he were able to doe that of himselfe An. That he might giue the glorie to his father but we see for the most part his owne power shewed to vs. And how can he choose but be the authour of the myracles who by his own authoritie coÌ„mitteth to others the distributioÌ„ therof Because there is saluation in him Furthermore if ther be no saluation no righteousnesse no life without God and Christ containeth all these things in himselfe surelie he is shewed to be God Obiect All these things are powred out by God into him Act. 4.12 An. He is not said to haue receiued saluatioÌ„ but to be saluation himself * Mat. 19 17. also goodnes righteousnes * Ioh. 1.3 light In him we beleeue * 1. Ioh. 14.1.5 10. vpoÌ„ him do we call The godhead of the holie ghost is proued Wherby it doth necessarily appeare that he is God 14 Also we must fet proues to proue the Godhead of the holie ghoste chieflie from the same fountaines That testimonie of Moses is euident enough that the spirite of God was stretched out vppon the depthes * Also Isaias saith The Lord sent me and this spirite 1. Ar. Because he coÌ„municateth or imparteth his power in sending his prophets * Gen. 1.2 with the holie Ghost * Isa 48.16 wherby appeareth his diuine maiestie Being spred abroade euerie where hee sustaineth all thinges hee regenerateth to eternall life * 1. Cor. 11. he iustifieth * 1. Cor. 11.11 he is our sanctification truth grace whatsoeuer good thing can be inuented Wherby appeareth that the spirite hath diuine power and that he is personallie resident in God Blasphemie against the spirite 15 Last of all if blasphemie against the spirite be not forgiuen either in this worlde or in the worlde to come seeing he doth obtaine pardon which hath blasphemed the sonne by this is his deuine maiestie plainlie proued which to hurt or diminish Mat. 12 31 is a fault vnperdonable * Mar. 3 29. Distinction of persons Fet more testimonies out of the Institution 16 Paul to the Ephesians speaketh most plainlie of the distinction of the persons * Eph. 4.5 But Christ speaketh more plainlie when he commaundeth to baptise in the name of the father * 2. Pars. The sonne is of the father and of the sonne and of the holie Ghost * Mat. 28.19 17 That of Nazianzene liketh me well I cannot thinke vpon one but I am by and by compassed about with the shining brightnesse of three neither can I discerne three but I am at a sodaine referred vnto one Obiect That distinction had his beginning when the sonne was incarnate An. The onelie begotten sonne was in the bosome of his father before * Ioh. 1.18 But the holie Ghoste is distâ—nguished because he proceedeth from the father * Ioh. 15.26 16.7 18 That is also greatlie auaileable vnto such a distinction The spirit is of the father because the scripture attributeth to the father the beginning of working to the sonne wisedome and counsell The father is the beginning of doing the sonne of wisedome the holie Ghost of power to the holie Ghoste power and efficacie Therfore we consider first God that done the wisedome rising out of him last of al the power whereby he executeth the decrees of his councell 19 By this testimonie is signified that they haue relation one to another and not the verie substance whereby they are one 20 Therefore when we professe that we beleeue in one God The name of God comprehendeth three persons vnder the name of God we vnderstand the one onelie and simple essence wherein we comprehend three persons 21 But and if that distinction which is in one Godhead of the father sonne and holie Ghost doe troublesome wits more than is expedient A caucat let them remember that mens mindes doe enter into a labyrinth when they fauour their curiositie too muche and so let them suffer theÌ„selues to be guided by the heauenly oracles howsoeuer they cannot comprehend the highnesse of the misterie 22 Ob. A person is nothing els but a visible form of the glorie of God Seruetus An When Iohn pronounceth that the worde was God before the world was made What is to be vnderstood by the word person he doth make him to differ much from a conception of fourme * Ioh. 11. The same must we thinke of the spirite when Moses saith that that masse and lumpe being without forme was sustained in him 23 Ob. Christe is euerie where called the sonne of God therefore there is no other God properlie besides the father An. Although the name of God be common to the sonne also yet by reason of preheminence it is sometimes ascribed to the father because he is the fountaine and beginning of the Godhead Ob. If Christe be trulie the sonne of God then â—s he the sonne of a person which is absurd An. Both these are true He is the sonne of God because he is the word begotten of his father before all ages and yet for declarations sake we must haue respect of the person that the name of god may not be taken simply but for the father 24 Obiect Vnlesse the father alone were the true God he should be his own God An. For degree and order he is properlie called God who did not onlie beget his wisedome of himselfe but is also the God of the mediatour Obiect So Christ was exalted in the flesh wherin he was humbled and in respect of the fleshe all power was giuen him both in heauen and earth Phi. 2.6.7 An. Paule doth best decide this controuersie when he teacheth that he was equall with God * before he humbled himselfe in the person of a seruant Obiect Christ was God in his father An. In respect of order the beginning of the Godhead is in the father notwithstanding that is a detestable inuention that the essence is proper to the father alone as if he were the Godmaker of his sonne because by this meanes there should either be more essences then one An absurditie or els we cal Christ God only in name Obiect The sonne of God but nex after the father An. Therefore the essence should be begotten formed in him which is in the father vnbegotten vnformed 25 Obiect Euerie one of things vndeuided haue a part of the essence An. There is one only God essencially therefore the essence both of the sonne and also of the holy ghost is vnbegotten Obiect There shoulde bee a quaternitie seeing three
saued partly thorough the power of God and partly through our owne power An. As if we had not this keeping from heauen 12 Ob. Moses saith* The coÌ„mandement which I command thee Deut. 10.11 is in thy mouth and in thine heart that thou maist do it An. I graunt when the Spirit of God whereof we are made partakers through the Gospell shall imprint it in our hearts Rom. 10.8 So doth Paul expound it* Obiect Paul doth violently draw those things to the Gospell which were spoken concerning the commandements alone An. If Moses spake of the commandementes alone he puffed vp the people with a most vaine coÌ„fidence For what other thing should they haue done but haue runne headlong if they should haue attempted the obseruing of the Law by their owne strength as being not hard for them 13 Ob. I wil go to my place saith the Lord* vntill they put in their harts Osec 5.14 and seeke my face therfore the people being forsaken of God could turne vnto God of their owne nature An. By the departing of the Lord is meant the remouing of prophecying What is ment by the â—â—parâ—ing of the â—ord to behold what men will do doth signifie that he doth exercise them with diuerse afflictions for a time keeping him selfe close and as it were dissembling Therfore the whole scripture is against that that we can turne vnto God without his spirituall grace Why our good works are called ours 14 Obiect Good workes are called ours and we are sayd no lesse to do that which is holy acceptable to the Lord then to commit sinne But and if sinne be worthely imputed to vs surely there must somewhat in righteousnesse be assigned to vs. Note An. We call it our bread which we beseech God to geue vs. Obiect The Scripture doeth often affirme that we our selues do worship God keepe righteousenesse and obey the Law how should these things be attributed to vs vnlesse there were a certaine communicating of our industrie with the power of God An. The Sainctes obserue righteousnesse when they do willingly followe the Spirit which draweth them For when God erecteth his kingdome in theÌ„ he bridleth their wil by his Spirit that it may not be caried with wandering lusts The faithfull doe voluntarily follow the Spirit which draweth them that it may be enclined vnto holinesse least it faint he confirmeth it by the power of his Spirit 15 Furthermore though all that goodnes which is in the wil doth proceed from the mere instinct of the Spirit yet because to will is in vs naturallie To will is in vs naturally we are not without cause sayd to do those thinges the praise wherof God doth by good right chalenge to him selfe First because that is ours which he worketh in vs so that we do not vnderstand it to be of our selues Secondly because it is our studie and industrie which is directed to good 16 Obiect It was said to Cain His appetite shall be vnder thee thou shalt raigne ouer him Therefore it is euident that there shold not be in his mind such force of sinne as should get the vpper hand if he would labour in taming it An. That was spoken concerning Abel For God in that place reproueth the enuie which Cain had conceaued against his brother also his vnthankfulnes in that he could not abide his brother thogh he were subiect to him But let it be so A graunt let God speake of sinne He doth either promise that which he denounceth or else he commaundeth If he commaunde it doeth not followe that he can fulfill the commaundement If hee promise that Caine shall haue the vpper hande where is the fulfilling of the promise seeing he sunke downe vnder sinne ouer which he ought to haue borne rule Obiect It includeth a secret condition as if he should say that he should haue the victorie if he would striue An. Therefore it shall be a commanding speech if this dominion be referred vnto sinne wherein is defined not what we are able to do but what we ought to do 17 Obiect The Apostle saith that saluation is not of him that willeth or of him that runneth but of God that hath mercie Therefore there is somewhat in the will and indeuor which being holpen by mercie doth not want prosperous success* Rom. 9.16 An. We will and we runne but not as it becommeth therefore we haue recourse vnto the mercie of God It is so expounded in another place * Epist 107 ad vitalem And Augustine also doth so expound it Tit. 3.4 Obiect Paull calleth meÌ„ Gods fellow laborers * 1. Cor. 3.9 An. That is restrained vnto the ministers alone And he calleth those fellow labourers not which bring anie thing of themselues How we worke together but because God vseth their industry after that he hath made them fit and hath furnished them with necessarie gifts Ecclesiast 15 14 18 Obiect Before man is set life death good and euill* An. That is vnderstood of the creation of man 19 Quest What meaneth the parable of the traueller whome the robbers did cast out in the way halfe dead saue onely that man is not so lamed by sinne but that he keepeth still some remnants of his former good things The vse of Allegories An. Allegories must not proceede beyonde the rule of the Scripture But in that place mans streÌ„gth is not handled Furthermore the word of the Lord doth teach that man is quite dead as concerning the respect of blessed life* Eph. 2.5 5 14 Therefore let the trueth remaine sure and certaine to vs that the mind is so estranged from God that it conceaueth and goeth about nothing but that which is wicked The conclusioÌ„ that the hart is so besmeared with the poison of sinne that it can breath out nothing but corrupt stinch CHAP. VI. That man being lost must seeke redemption in Christ 1 SEeing all mankind is perished in the person of Adam and is fallen from life to death all that whole knowledge of the Creatour should be vnprofitable vnlesse faith also should succeed setting before vs God to be our father in Christ Therfore we must come to that of Paul* Because the world thorough wisedome knewe not God in the wisdome of God it pleased God through the foolishnes of preaching to saue those that beleeue It is eternall life to know the Father Iesus Christ whoÌ„ he hath sent * Ioh. 17.3 1. Cor. 1.21 Obiect The saying of Christ must be restrained vnto the preaching of the Gospell An. That reason was common in all ages nations Christ the reconciler that they which are pronounced to be the children of wrath and accursed cannot please God without a reconciler 2 And therefore God did neuer shew him selfe fauorable to the old people neither did he euer put them in hope of grace without the Mediator The blessed happie estate
he did not only testifie that he was their God The same God Gen. 15.7 but he did also promise that he wold alwayes be their God saying I will be the God of your seed after you that their hope being not content with present good things The same maner of liuing might extend vnto eternitie 10 Furthermore the state of life which was enioyned the fathers was a continuall exercise wherby they were put in mind that they were of all most miserable if they should be happie only in this life 11 Abraham especially Abraham who is called the father of the faithful was so tossed during the whole course of his life that if anie man will depaint as in a table a paterne of a calamitous and wretched life he shall find nothing more fit Isaac 12 Isaac who is afflicted with lesse miseries doth yet notwithstāding scarce tast euen lightly of sweetnesse Iacob Iacob is nothing else but a platforme of extreme vnhappinesse 13 If these holie fathers did waite for a blessed life at the hand of God they both thought vpon sawe another blessednesse then that of the earthlie life To this ende tendeth it that they made so great account of the sepulchre in the lande of Chanaan Buryall in the land of Canaan which was vndoubtedly a myrrour of eternall felicitie The end of the Birthright 14 Fiftly to what ende should Iacob haue desired so earnestly and with so great daunger haue sought to get the preheminence of the first begotten vnlesse he had had respect vnto an higher blessing 15 There is extant in Moses an euident declaration of the spirituall couenant With how great certaintie doth Dauid direct all his thinges vnto that marke* Psal 39.13 16 Neither may we otherwise vnderstand those thinges which he writeth euerie where of the prosperous successe of the faithfull but to applie them vnto the manifestation of the heauenly glorie because in this world they are oppressed with all manner of miserie Psal 57.10 112.9 140.14 17 Therefore they lifted vp their mindes vnto the sanctuarie of God wherein was layd vp in store for them that which doth not appeare in the shadow of this present life 18 They sayd the wrath of the Lord endureth but the twinkling of an eye and in his mercie is life* Psal 30.6 Prou. 10.7 Psal 116.15 34.22 the remembrance of the iust shall be in blessing but the name of the wicked shall wither away* 19 Aboue all the rest that saying of Iob is notable I know that my redeemer liueth and that I shall rise out of the earth in the last day and I shall see God my Sauiour in my flesh * Iob. 19.25 Obiect These were speeches only of a few Wherby it is not proued that there was such doctrine among the Iewes An. They were teachers of the common people who did openly publish the common principles of religion 20 If we come downe to the latter Prophets the nigher they came in successe of time vnto the perfect deliuerance so the matter was daily made more plaine by increasings of reuelation 21 Let vs content our selues with one example of the vision of Ezechiell wherein he was taught concerning the resurrection of the dead or with the saying of Isayas* Thy dead shall liue Eze. 37.84 Isa 26.19 my corps shall also rise againe 22 So likewise Daniell Dan. 12.1 In that time Michaell the great prince shall rise who standeth for the sons of his people the time of tribulation shall come c. And of those which shall sleepe in the dust of the earth there shall awake some to life eternall some to eternall shame 23 Therefore let vs conclude that the old Testamēt which the Lord made with the people of Israel was not limited by earthly things but it contayned the promise of the spirituall and eternall life CHAP. XI Of the difference of both Testaments Quest 1 VVHat shall there then be no difference left betweene the old new Testament Fiue differences An. Yes verily which appeareth in fiue pointes first because in the olde Testament the Lord gaue the heauenly inheritance to be holden and tasted vnder earthly benefites and nowe he doth straight way direct our minds vnto it Gal. 4.1 2 That shall better appeare by the similitude which Paule setteth downe to the Galathians* Gal. 4.1 he compareth the nation of the Iewes to a yong heire who not being as yet fit to gouerne him selfe doth followe the leading and guiding of his tutor Therefore they had the same inheritance appointed for them which is appointed for vs but yet they were not as yet by reason of their age apt to enter into it Why the father 's made more accompt of this life then we and to enioy the same 3 This is the reason why the holie men did make more account of this mortall life and of the blessing thereof vnder the old Testament as being a figure of spirituall felicitie then is now meete to do so on the other side God shewed more often testimonies of his iudgement vpon the reprobate in bodilie punishments 4 There is another difference in figures because the olde Testament did make a shew onely of the image the truth being absent and of the shadowe in steed of the bodie the newe Testament geueth the truth being present and the sound bodie* Touching the figures of the old Testament Heb. 7.11 9.9 10.1 5 Hereby it appeareth in what sense the Apostle said that the Iewes were brought by the schooling of the Lawe vnto Christ * Gal. 3.24 4.1 before he was reuealed in the flesh 6 Obiect The faith of Abraham of the prophets did surpasse ours An. The questiō is not what grace God bestowed vpon a fewe but what ordinarie dispensation he folowed in teaching the people Againe they neuer had so great cleernes of sight Mat. 13.17 but that it did in some part tast of the darknesse of the world * Luke 10.24 7 The third difference is because the old Testament is by reason of the Lawe called the ministerie of death and the newe of life that of damnation this of righteousnesse that that is disanulled this remaineth* 8 Which thing is more easilie declared by comparing both together The old Testament is literall The olde Testament the ministerie of death Ier. 31.31 2. Cor. 3.6 because it was published without the effectuall working of the Spirit the new is spirituall because the Lord hath spiritually ingrauen it in mens harts the old is deadly because it can do nothing else but inwrap all mankind in the curse the new is the instrument of life because it restoreth into fauour with God men being deliuered from the curse 9 The fourth The old Testament is the Testament of bondage the Scripture calleth the old Testament the testament of bondage because it ingendreth feare in mens mindes but the new
faith gathereth manifolde fruite hence first we vnderstand that Christ by his ascending into heauen The fruites of Chrysts sitting at the right hande of the father hath opened the entrance of the kingdome of heauen which was shut by Adam because he is entred in thither in our flesh and as it were in our name* Secondlie that he sitteth at the right hand of the father to bee our patron intercessour Eph. 2.5 and aduocate* Last of all faith layeth hold vpō his power wherein our strength is placed Heb. 7.25 and also our power riches and triumphing against hell* Rom. 8.3.4 17 And he shall descend from heauen in a visible shape as he was seene ascend * Eph. 4 6. and he shall appear to all with vnspeakeable maiestie of his kingdome with brightnes of immortalitie with infinite power of the Godhead hauing the Angels to garde him that he may iudge the quicke and the dead that is those which are alreadie departed this life those which shall be aliue then shal be translated transformed into a new nature euen in a moment 1. Cor. 15 5. 51. 1. Thes 4.16 Consolation drawen from the last iudgement A similitude 18 Hence ariseth excellent comfort in that wee heare that he shal iudge who hath alreadie appointed vs to be partners with him of honour in iudging so far off is it that hee shall sit vppon his iudgement seat to condemne vs. For how shoulde a most merciful prince destroy his people how should an head wast his members A Caueat 19 Therefore seeing we see the whole summe of our saluation to be comprehended in Christe wee must beware that wee doe not draw away from him the least iot thereof Act. 4.12 For hee is our saluation our strength our cleannes our redemption our righteousnesse * 1 Cor. 1.33 CHAP. XVII That it is rightlie and properlie said that Christ hath deserued saluation for vs. Obiect 1 IF Christe haue deserued saluation for vs the grace of God shall be darkened for desert and grace are contrarie Lib. 1. de pred San Cap. 15. An. I aunswere with Saint Augustine* The most cleare light of predestination grace is our Sauiour himself the man Christ Iesus who hath obtained so to be with no deserts of works or faith going before in the humane nature whiche is in him For he which made him of the seede of Dauid a iust man Note that should neuer be vniust without any merit he maketh those that be members of that head iust of vniust Desert dependeth vpon mercye Therefore desert is not set against the mercie of God but it dependeth thereupon 2 This distinction is gathered out of that which Iohn saith* So God loued the worlde that he gaue his only begotten sonne that whosoeuer beleeueth in him may not perish We see how the loue of God hath the first place Causes of saluation as the principal cause and faith in Christ doth follow as the second cause Obiect Christ is only the formall cause of saluation he hath not the true effect An. If we obtaine righteousnesse by faith which resteth vpon Christ is the matter of saluation surelie we must seeke for matter of saluation in him 3 And it is soundly gathered that Christe hath by his obedience purchased and deserued fauour with his father For if he haue made satisfaction for our sinnes if he haue suffered the punishment that was due to vs if by his obedience he haue appeased God if the iust hath suffred for the vniust* what it is to deserue Col. 1.10 1 Cor. 1.19 c. 1 Ioh. 1.7 we may conclude that by his righteousnes he hath purchased saluation for vs which signifieth as much as to deserue 4 And that is all one as that wee were purged by his blood and that his death was a satisfaction for our sinnes* 5 And the Apostles doe plainly pronounce that hee hath paide the price that he might redeeme vs from the giltinesse of death Rom. 3.24 that we are iustified by his grace through the redemptiō which is in Christ whome God hath made the propitiatorie through faith which is in his blood* Christ geueth that which is denyed in the lawe whence we gather that we must fet that from Christ which the law shoulde giue if anie man could fulfill it and that we obtaine that through the grace of Christe which God promised to our workes in the law Quest Did Christ deserue any thing for himself Curiositie An. This is foolish curiositie For what need had the only son of God to come downe that he might purchase some new thing for himself And the Lord declaring his owne counsell did put the matter out of doubt for it is not said that the father prouided for the profit of his sonne in his deserts but that he deliuered him to death that he did not spare him because he loued the world* Rom. 8.32 Ioh. 17.19 whereby it appeareth that he purchased nothing for himselfe who sanctified himself for our sake THE THIRD BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION Of the manner how to receiue the grace of Christ and what fruites we haue by the same and what effects doe followe CHAP. I. That those thinges which are spoken of Chirst doe profite vs by the secret working of the spirite NOW must wee se how those good things com to vs which the father hath giuen to his son not to his own proper vse but that he might inriche the needy And first we must hold this that whatsoeuer Christe hath done it profiteth vs nothing so long as we are separate from him Faith ioyneth vs to Christ Eph. 4.15 Rom. 1.17 1. Pet. 2.4 And wee growe to bee one with Christe by faith* which faith is giuen vs partlie by the preaching of the worde partlie by the secrete working of the spirite* 2 But that the matter may be more euident wee must vnderstande that Christe came furnished with the holie Ghost after a peculiar maner to wit Why Chryst came that hee may separate vs from the worlde and gather vs togeather into the hope of eternall inheritance For this cause is he called the spirite of sanctification Rom. 1.4 because he doth not onlie foster vs with a generall power as other liuing creatures but he is also the roote and seed of the heauenlie life in vs. 3 That such is the effectuall working of the spirite in vs The efficacie of the Spirit euen the verie titles which are giuen him doe testifie and manifestlie proue hee is called the spirit of adoptiō* Gal. 4.6 Rom. 8.15 the earnest seale of the inheritāce* water* oile* the annointing* fire * Isay 55.1 44.3 Ioh. 7.37 the fountaine and hand of God All which doe plainlie teach that we are made members of Christe by the grace and power of Christe that hee may containe vs vnder him and that wee
reap this profite that being ingrafted into the bodie of the church they be somewhat the more commēded to the other members Secōdlie whē they be grown vp they are thereby pricked forward not a little to the earnest studie of worshipping God Last of all God will punish it if anie man despice or disdain to haue the child dipped in the signe of the couenant The arguments of the aduersaries against baptizing of Infantes 10 But let vs examine the arguments of our aduersaries First they holde that the signes of Baptisme and circumcision differ muche for diuers thinges are signified the couenaunt is altogeather diuers neither haue the children the same names Circumcision a figure of mortification Obiect Circumcision was a figure of mortification An. So is baptisme Obiect With whom the couenant made goeth not beyonde the temporall life to whom the promises giuen doe rest in present and bodilie good thinges An absurd thinge An. And if God meant to fat the Iewish nation as an heard of swine in a stie 11 Surely if circumcision were a literall signe we must think none otherwise of baptism Forasmuch as the Apostle maketh the one no whit more spirituall then the other* Coll. 2.11 Spirituall promyses are confirmed by erthlie benifits Gen. 15.1.18 And in the meane season wee doe not denie but that God did testifie his good will by earthlie and carnall benefites whereby wee doe also say that that hope of the spirituall promises was confirmed* 12 Obiect They were called the children of Abraham which tooke their beginning of his seede they are called by this name which imitate his faith Therefore theirs was the carnall infancie and ours the spirituall Who are Abrahams children An. God promiseth to Abraham that he will be his God and the God of his seed Whosoeuer they be which receiue Christ the authour of this blessing they be heires of this promise and so consequentlie they are called Abrahams children 13 Circumcision was giuen to testifie such bountifulnesse to the Iewes whereby their mindes were lifted vp to the hope of eternall life and it was called the seale of faith* Rom. 4.20 that Abraham might be the father both of vncircumcision and of circumcision 14 Obiect Paul teacheth that those which are of the flesh Rom. 9.7 are not the sonnes of Abraham* An. Hee sheweth by the example of Ismael and Esau that the goodnes of God is not tied to the carnall seed The goodnesse of God is not tyed to the carnall seed but that he which shall keepe the lawe of the couenant and imbrace the promise of God by faith he is counted the childe of Abraham 15 Obiect Those which in times past did circumcise infants did onelie figure the spirituall infancie which commeth from the regeneration of the word of God An. The Apostle doeth not so subtillie play the Philosopher Rom. 15.8 when he writeth that Christ is the minister of circumcision to fulfill the promises which were made to the fathers* 16 Obiect Women ought not to be baptised Act. 2.29 if baptisme must be like to circumcision An. By circumcision was testified the sanctification which did agree both to men and women Whether women ought to baptized But the bodies of men children alone were imprinted which coulde be so onelie by nature yet so that the women were through them after a sort partakers companions of circumcision The likelihood of Circum and Bap. Therefore let the likelihood of baptisme and circumcision remaine in the inward mysterie in the promises in vse in efficacie 17 Obiect Children are not yet by age fit to vnderstande the mysterie signified there Therefore they are to be accoūted the children of Adam vntil they grow vp to the age which is agreable to their second birth An. Then were they to bee left in death But on the other side Christ commaundeth that they bee brought to him* because he is the life * Ioh. 14.6 Mat. 19.13 Ob. Infants doe not therefore perish if they bee counted the children of Adam An. Yea in Adam we all die neither doth there remaine anie hope of life but in Christ alone* 1 Cor. 15.22 Eph. 2.3 Ioh. 11.25 How infants are regenerate Quest How are infants regenerate being not endowed with knowledge either of good or euill An. The worke of God though it be not subiect to our capacitie is not yet nothing For theirs is the kingdome of heauen where into no vncleane thing doth enter Ioh. 3.3 Therfore they are first regenerate* sanctified * Luk. 1.15 from their mothers wombe Obiect From the wombe that is from their childhood The secripture speaketh so An. The Angel telleth Zacharie that that which was not yet borne shall bee filled with the holie ghost* Luk. 1.15 17 And surelie Christ was therefore sanctified from his verie infancie Christes sanctification that he might sanctifie his elect in himself out of euery age without differēce Obiect The spirit acknowledgeth no regeneration in the scripture but of the incorruptible seede that is 1 Pet. 1.23 the word of God* An. Peter speaketh onelie of the faithfull which had been taught by the preaching of the word The word of God is the seed of regeneration To such the word of God is the onlie seed of regeneration It doth not thereupon follow that infants cannot be regenerate by the power of God 19 Obiect But faith commeth by hearing the vse whereof they haue not yet obtained* Rom. 10.17 An. Paul speaketh of the ordinarie dispensation of the Lord Manie are illuminate without preaching which he vseth to keepe in calling his But hee hath inlightened manie without anie preaching 20 Obiect Baptisme is the Sacrament of repentance and faith But neither of these is in tender infancie An. Circumcision was a signe of repentance* and a seale of faith * Rom. 4.11 Ier. 4. And yet infants were circumcised What if we say that infants are baptised to the repentance and faith to come Which two though they be not as yet formed in them The seed of faith in infants yet the seede of both lieth hid in them through the secrete operation of the spirit whose fruits shall afterward appear 21 If therefore those whom the Lorde hath vouchsafed to elect hauing receiued the signe of regeneration doe depart this life before they growe vp he renueth them by the power of his Spirite as he himselfe alone foreseeth to be expedient If they come to riper yeares that they may be taught the truth of baptisme Baptisme is a marke of renewing they shall be heereby more inflamed to the desire of renuing the marke whereof they haue giuen them that they might think thereupon throughout the whole course of their life 22 Obiect Baptisme is giuen for remission of sinnes An. I graunt Therefore seeing God doth assure this age of hope of mercie why should we take frō it the
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
not poured out * Psal 145.9 6 Also in the secōd sort of his works which happen beside the ordinary course of nature Extraordinary workes there appeare as euident argumentes of his powers For in gouerning the societie of men he doth so temper his prouidence that although he be infinite wayes bountifull and beneficiall toward men Mercy yet notwithstanding he declareth by dayly iudgementes and manifest his clemencie to the godly and his seueritie to the wicked Iudgement Why God doth suffer the wicked to tryumph for a time Whence the iudgement of God is gathered Quest Why doth God oftentimes suffer the wicked to triumph vnpunished for a time and doeth permit the good to be tossed with much aduersitie and also with the malice of the wicked An. When as he punisheth one wickednes with a manifest iudgement of his wrath we must knowe that he hateth all wickednesse whē he letteth manie go vnpunished we must know that there shal be another iudgement wherein they be deferred to be punished In like sort howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners Clemency vntill he haue brokē their frowardnesse with doing good to them in calling them home with his more then fatherly tendernesse 7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their affaires are past hope * Psal 107.9 113.7 he gathereth at length that those which are counted fortunate chaunces are as manie testimonies of the heauenly prouidence of God and especially of his fatherly clemencie and that hereby the godly haue matter of ioy ministred vnto them What matter of ioy the godly haue and that the mouthes of the wicked are stopped 8 But in those things we wonder at the power of God The knowledge of God commeth by the euent of thinges and kisse his wisedome Therefore we see that there needeth no longer nor laborious demōstration to set out those testimonies which serue to set forth the maiestie of God whereby we are inuited to the knowledge of God not that which is content with a vaine speculation and doth swimme about onely in the braine but that which shall be sound and frutefull 9 Secondly such knowledge ought not only to raise vs vp to worship God Worship Hope of eternall life but also to awake and lift vs vp to hope for the life to come For when we consider that the tokens which the Lorde sheweth both of his clemencie and also of his seueritie are onely begun and halfe full without doubt we must consider that he doth herein onely make a shew of those things the manifestation and ful deliuerance whereof is deferred vnto another life * Aug. lib. 1. de cruitate Dei Cap. 8. 10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works such is our blockishnesse we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good Mans blockishnes For as touching the framing of the world how manie be there among vs who whiles they either looke vp toward heauen or cast their eyes aside vpon diuerse countreyes of the earth do referre their mind vnto the remembrance of the Creator and do not rather stay in the viewing of the workes created passing ouer the Creator Extraordinary workes And as touching those which come to passe besides the order of the naturall course where is there one that doth not rather thinke that men are whirled and turned about by the blind rashnesse of fortune then gouerned by the prouidence of God 11 Hence came that huge sinke of errors wherewith the whole world hath bene filled and ouerwhelmed Whence naturall idolatrie doth come For euerie mans wit is to him selfe as a maze so that it is no maruell that all nations were brought into diuerse deuises And not that only but also that almost euerie seuerall man had his seueral God For so soone as rashnesse and wantonnesse were ioyned to ignorance Rashnes ioyned with ignorance hath brought forth idolatrie Stoicks and darknesse there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God 12 And if so be it the most excellent men did wander in darkenesse such as were the Stoicks and the misticall diuinitie of the Aegyptians who doting with reason faigned to thē selues more Gods what shall we say of the scourings of the people Paul pronoūceth that the Ephesians were without God * Eph. 2.12 Idolaters are without God vntill they had learned out of the Gospell what it was to worship the true God And to the ende the Scripture may make place for the true and one God it condemneth all falshood lying whatsoeuer god-head was worshipped in olde time among the Gentiles * Rom. 1.21 The Samaritanes wist not saith Christ what they did worship * Heb. 2.10.20 Whereupon it followeth that we do alwayes worship at all aduentures which notwithstanding is no small fault vnlesse God do witnesse of him selfe from heauen and declare to vs by his word what he will haue done Naturall lights being lighted for the knowledge of God 13 Therefore so manie burning lampes do shine in vaine in the edifice of the world to set forth the glorie of the author which do so shine round about vs that yet notwithstanding they are not able to bring vs into the right way of thēselues They raise indeede some sparkles but they are choked before they shewe foorth anie perfect light The inuisible godhead is I grant represented by such spectacles * Heb. 11.13 but we haue no eyes to see the same * Rom. 11.19 vnlesse they be lightened by the inward reuelation of the spirite through faith Why we are not excused before God 14 Obiect If we want naturall power so that we can not clime vp vnto the pure and manifest knowledge of God we shall be holden excused if we worship not God as we ought An. All colour of excuse is cut of because the fault of so great dulnesse is within vs neither can we so pretend ignorance but that euen our verie conscience shall alwayes conuince vs both of sluggishnesse and vnthankefulnesse CHAP. VI. That a man hath neede to haue the Scripture to be his guide that he may attaine to the knowledge of God the Creator 1 THerefore although that brightnesse which shineth before al mens eyes in the heauen earth doth spoile mans vnthankfulnesse sufficiently of all defence The creation yet God hath giuen another a better help namely the light of his word The word of God is giuen to saluation that he might thereby be knowen to saluation And this prerogatiue did he vouchsafe to bestowe vpon those whom he would gather nigher
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
persons be deriued from one essence An. We doe not draw the persons from the essence but though they remaine in it we put in a difference Otherwise there should be a trinitie of gods not of persons Ob. Therfore the Trinitie shal be without God An. No because vnlesse the father were God he should not be the father and the sonne is no otherwise the sonne but because he is God Obiect So three things meete togeather the essence the sonne and the spirite An. Yea by this meanes the essence of the sonne of the holy ghost should be destroied which cannot be 26 Obiect If Christ be God he shall not be the sonne of God An. There is a comparison made betweene the persons neither is the name of God taken indefinitelie but it is restrained vnto the father inasmuch as he is the beginning of the Godhead Quest What in making of essence An. No but in respect of order 27 Obiect S. Ireneus doth affirm that the father of Christ is the onlie eternall God of Israel An. Hee had to deale with mad fellowes which did denie that the father of Christe was that God that spake in times past by Moses the prophetes but I wote not what ghoste brought out of the corruption of the world Therfore he standeth wholie vpō this to make it plain that there is no other god set forth in the scripture but the father of Christ Obiect Ireneus thinketh that the father alone is the God of Israel An The same writer doth plainelie teach * Lib. 3. chap. 18 that Christ is all one and the same as also he referreth vnto him the prophesie of Abacuck Hab. 3.3 God shall come from the South 28 Obiect Tertullian saith that the sonne is the second or next to his father An. That he may distinguish the persons Obiect He saith that the sonne is visible An. It is true in asmuch as he is man but he is inuisible inasmuch as he is the word Obiect He calleth the word and the spirite the portion of the whole An. That is not referred vnto the substance but vnto the distinction of persons 29 Obiect S. Hillarie teacheth that eternitie is in the father An. Doth he it to this end that he may take the essence of God from the sonne Therfore let vs conclude that there were frō euerlasting three persons in God CHAP. XIIII That in the verie creation of the worlde and of al things the scripture doth distinguish by certaine markes the true God from false Gods 1 ALSO God woulde haue the historie of the creation to be extant that the faith of his Church might rest therupon not seek any other God but him who is set foorth by Moses to bee the Creator and maker of the world And because our nature is too much inclined to vanitie first the time is set downe that by the continuall course of yeares the faithfull might come to the first beginning of mankinde and of all things Time of the creation Quest Why did it not come into Gods mind before to create heauen and earth Curiositie but being idle did suffer that to passe an infinite space which he could haue done many thousand yeeres before An. It is neither lawefull to enquire after that neither yet expedient because if mans minde striue to pearce so farre it shall faint by the way Quest What did God before the creation An. He made hel saith a certain godlie old man A curious question for curious men 2 For like reason is it that Moses declareth Goodnes of God that the work of God was not finished in a moment but in sixe dayes For euen by this circumstance we gather how fatherly the loue of God was towarde mankind in that he did not create Adam before he had inriched the worlde with all plentie of good things 3 But before I come to speake more fullie of the nature of man I must first say somthing of the angels Of Angells Ob. Moses made no mention of Angels among things created Why Moses made no mention of Angels among thinges created An. Because he applied himself to the rudenesse of the cōmon people he reciteth none other works of God in the history of the creation but such as we see with our eies and yet afterward he bringeth in the angels as the ministers of God Obiect There be two beginners God of good things the diuell of euill thinges An. Nothing is more proper to God then eternitie which whosoeuer doth attribute to the diuell they giue him the title of the Godhead And thereupon it might also be concluded that God is not almightie which is absurd Obiect There is none euill nature in the world It is wickednesse to ascribe the creation of anie euill thing to a good God An. That doth not hurt the true sounde faith which doth not admit that there is anie euill nature in the world Quest Then whence came the frowardnes and wickednesse of men and of the diuell An Not from nature but from the corruption of nature 4 Quest When were the angels created A curious question An. Such a question is curious And we must beware that we do neither speake or think or desire to know any thing concerning obscure things but that which shal be taught vs in the word of God Moses saith that the earth was finished and the heauens were finished with all the hoast of them Gen. 2.1 * to what end is it to enquire vpō what day besides the starres planets other heauēly bodies began also to be 5 We read euery where in the scripture that the angels are heauenly spirites whose ministerie God vseth to execute all things which he hath decreed The ministery of Angelles Psal 103.20 Thence cōmeth their name they are called hoasts * Col. 1.16 powers * Col. 1.16 principalities * Col. 1.16 dominions * Col. 1.16 Thrones * Col. 1.16 because after a sort the glorie of God resteth in them * Luke 2.13 * Dan. 7.10 6 But the scripture standeth chieflie vppon that point which may mak most to our consolation and the confirmatiō of our faith to wit that the Angels are stewards ministers of Gods bountifulnesse toward vs. * 7. Quest Hath euerie one of the faithfull a particular angell Psal 91.11 34.8 An. * Gen. 16.6 c. Surelie whē Daniel maketh mētiō of the angel of the Persiās Greciās he signifieth that there are certain particular angels appointed to realms prouinces as gouernors Dan. 10.13 * Mat. 18.14 Christ saith the angels of childrē do alwaies behold the face of the father * So it is sayde of the Angell of Peter * Act. 12.15 But we must holde this as vndoubtedly true that not onely one Angell taketh care for euery particular person but that they al with one cōsent do watch for our safty* 8 But as touching
the multitude and orders of Angels we must not curiouslie define Luke 15.7 16.23 Michaell is called a great prince * Iud. 9. and an Archangell * 1. Thes 4.16 Dan. 12.1 one is called Gabriell * Tob. 3.21 another Raphaell * Mat. 26.55 and finallie there be manie legions of Angels* It is enough 9 Obiect By Angels is meant nothing else but motions wherewith God doth inspire men or those tokens of his power which he sheweth An. All the whole Scripture is against this because it is sayd of them that they be manie* Mat. 26.55 they reioyce * Luke 15.7 that the Law was giuen by their hands * Gal. 3.19 that the elect shall be like to them c. These things could not be attributed to the Angells vnlesse they had a true nature and essence 10 But though the brightnesse of the maiesty of God do shine in them That the Angels haue a true nature they be vnto vs the ministers giuers of good things and we be most bent vnto superstitioÌ„ yet we must beware that we do not giue to theÌ„ those things which are due to none but to God For they are not sufficient for them selues A caueat that we worship not Angels but they fet from the same fountaine from whence we draw things wherof we stand in need For which cause the Angell answereth Iohn Take heede thou do it not I am thy fellow seruant worshâ—p God* Apoc. 19.10 11 This daunger shall we auoyde if we consider that God vseth them not of anie necessitie as if he could not be without them but to the comfort of out imbecillitie that we may lacke nothing which may be auaileable either to erect to good hope or to keepe in safetie and quiet our minds 12 For these helpes are prepared for vs of the Lord for this cause that we may not be terrified with the multitude of our enemies A great helpe to our confidence as if it could preuaile against his power but that we may flie to that saying of Eliseus that more are for vs then against vs * 2. Kin. 6.17 Of the Deuiles and why their power is described to vs. 13 Those things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende that we be circumspect to preuent their subtiltie and engines also that we may furnish our selues with such weapons as are strong and firme enough to beate backe most mightie enemies For seeing Sathan is called the God * Ioh. 12.21 and prince of this world * Luk. 11.22 the spirit which hath power of the ayre a roaring lyon * 1. Pet. 5.8 c. These descriptions tende to this ende that we may vse circumspection that when we knowe the power of our enemie and are on the other side not ignorant of our owne weakenesse we may flie to God for helpe that we may attempt nothing without trusting to him 14 And to the ende we may be the more stirred vp to do that the Scripture telleth vs that there is not one or two or a fewe enemies but great troups which make warre against vs * Mat. 12.42 Mar. 16.9 15 This ought also to enflame vs to make continuall warre against the deuill Luk. 8.42 that our aduersarie doth attempt to quench the glorie of God doeth conspire against the kingdome of Christ to ouerthrowe it and setteth grinnes continually to worke our wo and to depriue vs of saluation 16 Obiect But he was created of God who is good An. This malice and euill which we attribute to his nature commeth not by creation but from corruption Ioh. 8.44 because he stood not in the truth* The deuills were created Angels but by growing out of kinde they destroyed them selues and are made to others instruments of destruction * 2. Pet. 2.4 Iud. 6. Quest But why doth not the Scripture set forth their fall the cause manner time and kinde thereof An. The holie Ghost doth onlie teach those thinges which are necessary to saluation Of the discord betweene God and Sathan Sathan can doe nothing vnles God be willing It was not meete for the holy Ghost to feed our curiositie with vaine histories without frute 17 But as concerning the fight and discorde which we say is betweene God and Sathan it must be so vnderstood that that do neuerthelesse remain firme that he can do nothing vnlesse God be willing which appeareth by the historie of Iob* Achab Saul* and others* 18 And now because God turneth the vncleane spirites whither he will he doth so temper this gouernmeÌ„t that they exercise the faithful by fighting and do sometimes wound them * Ioh. 1.6 * 1. King 22.20 but they neuer ouercome them nor oppresse them * 1. Sam. 16.14 18.10 but as for the wicked they draw them after them hauing subdued them and abuse them as bondslaues to all wickednesse Thereby it commeth to passe that the faithfull are knowen by this to be the children of God because they beare his image and the wicked are properly counted the children of Sathan by his image whereunto they are degenerate 19 Obiect The children of God The children of the Deuill The deuils are nothing else but euill affections or perturbations which we haue from our flesh An. Seing the vncleane spirits are called Angels Apostataes * Iud. 6. are said to sinne from the beginning * Ioh. 8.44 to haue fought with Michaell the Archangell * Iud 9 to haue appeared before God * Iob. 1.6 2.1 it is manifest enough that they be not affections of mens minds but rather indeede spirites indued with vnderstanding sense 2 Therefore that in this beautifull theatre we may take a godly delectation and by true faith lay hold vpon that which is behoofefull for vs to know concerning God The history of the creation of the world must be knoweÌ„ it is verie good for vs especially to knowe the historie of the creation of the world For thereby we shall learne that God by the power of his word and Spirit did create heauen and earth of nothing and although all things be subiect to corruption yet hath he prouided that euerie kind may be kept safe vntill the last day And when he had adorned the world with most absolute varietie of all thinges The creation of man is a most excellent example of all the workes of God as an house replenished with abundance of houshold stuffe he fashioned man after his owne image and did furnish him with so manie and so great giftes as a most excellent example of his workes 21 Neither is it to be doubted but that the Lord would haue vs to be continually occupied in this godly meditation in beholding the frame of the world A godlie meditation that when we know and see those infinite richesse of his wisedome iustice goodnesse
power in all his creatures as in mirrours we may not onlie lightly and glauncingly runne ouer them but stay long in that cogitation ponder the same earnestly and faithfully in our minds and oftentimes call the same to remembrance 22 There remaineth the other part which commeth nearer vnto faith that when we consider that God hath appointed all things to our good and faluation All thinges are created to saluation and when we do also feele and perceaue in ourselues in so great good things which he hath bestowed vpon vs his power and grace we do thēce and thereby rouze vp our selues to trust in him to call vpon him to praise him and to loue him CHAP. XV. Of the creation of man 1 NOw must we speake of the creation of mā The knowledge of man is double because as we sayd in the beginning we cānot knowe God as we ought to knowe him vnlesse we do also on the other side knowe our selues And the same is double to wit that we knowe what manner persons we were created in the beginning and in what state we began to stand after the fal of Adam Thereby it shall appeare what we owe to God and also what we are able to do 2 Furthermore it is out of question that man consisteth vpon soule and bodie The diuision of man And we vnderstād that the essence of the soule which is the more excellent part of man is immortall and yet created Obiect Of the soule The soule or spirit of man is only a breath or power inspired or poured into the bodie which notwithstanding is without essence An. That the soule hath a true essence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen there be so manie testimonies not of a vanishing breath but of an immortall essence To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit vnlesse he did make two partes wherein the filthinesse of sinne doth rest* 2. Cor. 7.1 And also to what ende should Peter call Christ the pastor of soules * 1. Pet. 2.15 3 Why is man sayde to be created after the image of God Though in the outward man appeareth the glorie of God yet the proper place of his image is in the soule Ob. The Father Osiander Sonne holy Ghost did place their image in mā bicause thogh Adā had remained in his first estate yet should Christ haue become man An. I graunt that in the person of the Mediator shineth the glorie of the godhead but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order And forasmuch as that speech Let vs make man after our own image or similitude is cōmon to the person of the Sonne it should follow that he is the image of him selfe Obiect Man was created onely after the forme and figure of Christ as he was man so that that forme out of which Adam was taken was Christ An. But the Scripture doth teach that man was created in the image of God Obiect Adam was created in the image of God because he was like to Christ who is the only image of God How the image of God is in man An. That is subtilly to play the philosophers about words In the thing there is no doutfulnes but that man is called the image of God because he is like to God Obiect Not a part of man nor the soule with her giftes is the image of God but the whole Adam which had his name giuen him of the earth from whence he was taken An. This is friuolous For when the whole man is called mortall the soule is not therefore subiect to death neither where he is called a reasonable creature it is thereby meant that the bodie hath reason Therefore though the soule be not man yet is it no absurd thing that he should be called the image of God in respect of his soule Although the image of God do appertaine vnto the whole excellencie wherein mans nature excelleth all liuing creatures The image of God Furthermore by this worde is signified that perfection of integritie wherin man was created Repayring of nature 4 That may be more easilie knowen by the reparatiō of corrupt nature which we haue by Christ who is for this cause called the second Adam * 1. Cor. 15.45 Why Christ is called the second Adam The end of regeneration because he hath restored vs to true and perfect integritie For the ende of regeneration is that Christ may fashion vs againe to the image of God which is that we may bear the image of God in true godlinesse righteousnesse purenesse and knowledge Obiect The similitude of God consisteth in the gouernment giuen to man because he was made heire and possessor of all things An. The image of God must be sought properly within him and not without him yea it is an inward good thing of the soule Obiect The Manichees Seruetus God breathed into the face of man the breath of life* whēce we must gather that the soule did conuey into man the substance of God An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions but also to ignorance Whether the soule doe conueye into man the substance of God to euill concupiscēce and to all manner vices then which nothing can be more absurd Obiect An absurditie Paull saith that we be the generation of God * Act. 17.28 An. In qualitie not in substance to wit inasmuch as he hath indued vs with diuine gifts For the creation is not a pouring of one substance into another but the beginning of an essence of nothing Obiect The soule is giuen by God Creation Osiander and when it departeth out of the flesh it returneth to him therfore it was taken out of his substance An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite vnlesse Christ should poure out him self substantially into vs. What the soule is 6 And it appeareth by the Scripture that the soule is nothing else but a substance without bodie and yet put into a bodie and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie and make the organes or instruments fit and profitable for their actions but also that it may beare the chief sway in gouerning mans life and not only touching the offices of the earthly life but also that it may raise vs vp to worshippe God The partes of the soule 7 And it hath two partes vnderstanding and will vnderstanding discerneth betwene obiects or things set before it as ech of them shall seeme meet to be allowed or disalowed Will chuseth and followeth after that which the vnderstanding sayth is good
which is good much lesse applie it selfe thereto For such a motion is the beginning of turning to God The beginning of conuersion cometh of God Ier. 31.18 Note which is wholie attributed to the grace of God in the scripture notwithstanding the will remaineth which maketh hast vnto sinne with a most earnest affection This is well set downe by Bernard that it belongeth to man to will to corrupt nature to wyll that which is euill to grace to will that which is good We doe euill of necessity not being constrained Whereupon it followeth that men are drawen vnto euill by necessitie of will and yet they are not constrained to commit it 16 It appeareth more plainelie by the contrarie remedie of Gods grace howe great the corruption of our nature is An argument drawen from regeneration For seeing the Lord dothe of his pure grace giue vs what good thing soeuer is in vs it followeth that mans minde is in his owne nature deuoid of all goodnesse For that cause it is saide that he which hath begun in vs a good work will finish it vntill the day of Iesus Christ Ph. 4.6 2.13 * Obiect The Lord beginneth that which is good because the will being of it selfe weake is holpen An. The spirite saith otherwise I will giue you saith he a new heart I will put a newe spirite in the midst of you and I will take away the stonie heart out of your flesh I will giue you a fleshie heart I will put my spirite in the midst of you and I will make you walke in my commaundements Ezech. 35.26 * 7 Obiect Will being turned away from goodnesse by nature is couerted by the power of God alone but being prepared it hath an office and part in doing Ad. Bonifa ep 106 An. Augustine teacheth that grace goeth before euery good work but so that will doth accōpany it not leade it that it cometh after as a wayting man and not as a foregoer Therefore he attributeth no praise of good works to mans will Obiect Grace can do nothing without will neither can will do anie thing without grace An. As if the will it selfe did not worke by grace Note For the Lord preuenteth him that is vnwilling that he may be willing and followeth the willing that he may not will in vaine 8 Therefore there can no will be found which is enclined to good saue in the elect Election But the cause of election must be sought without men There is no will vnto goodnes saue onlie in the elect whereby it is proued that man hath not of him self a right will but that it floweth from the same good pleasure whereby we are elect before the creation of the world There is also another reason for seeing the beginning of willing and doing well commeth from faith faith is the gift of God Faith it followeth that it is of mere grace when we begin to will that wich is good being enclined and bent naturally to euill 9 Thence come the prayers of holy men let him encline our hart vnto him selfe saith Solomon that we may keepe his commandements* And Dauid beseecheth God to create a cleane heart in him* Rom. 8.58 Psal 51.12 Obiect Such prayer is a signe of a godly holy affection An. Though Dauid had alreadie repēted in part yet he compareth his former state with that sorowfull fall which he had tried Therefore taking vpon him the person of a man estraunged from God he doth for good causes desire to haue those thinges geuen him which God giueth to his elect in regeneration Therefore beeing like to a deade man hee desireth to be created a freshe Christ teacheth that manifestly by the similitude of a vine A similitude Ioh. 15.1 where he concludeth without me ye can do nothing Obiect The iuyce is now included in the branch and also force to bring forth frute and therefore it taketh not all from the earth or from the first root because it bringeth some thing of her owne An. But Christ meaneth nothing else but that we be drie wood and nothing worth when we be separate from him 10 Obiect God moueth the will but it is afterward in our choice either to obey or to resist the motion An. Yea he moueth it so effectually that it must needs follow Obiect Chrysostome saith whome he draweth he draweth him being willing Therefore God reacheth out his hand waiteth to see if it may please vs to be holpen by his helpe An. Such was the state of man whiles he stood but after his fall the doctrine of Christ is true* No man commeth to me Ioh. 6.45 vnlesse the Father drawe him Perseuerance is the gift of God 11 As touching perseuerance it is not to be doubted but that it ought to be counted the free gift of God Obiect It is giuen according to desert as euerie man hath shewed him selfe not vnthankefull to the first grace because it is in our hand to chuse or refuse grace when it is offered An. God heapeth vpon his seruaunts newe graces because when he liketh the work which he hath begun in them Gods liberalitie Phil. 2.13 he findeth in them somewhat wheron to bestowe greater graces whence that doeth come To him that hath shall be giuen* Also God worketh in vs both to will and to accomplish after his good pleasure Obiect God worketh we worke together Because after that we haue giuen place to the first grace our indeuors do worke together nowe with the grace following An. That is after we be once tamed How we worke together brought by the power of God to the obedience of righteousnesse we go on willingly and we are bent to follow the working of grace this is true Not that man taketh of him selfe somewhat whereby to labour with the grace of God 12 Obiect I haue laboured more then they all saith Paull not I but the grace of God with me Therefore he laboured together with the grace of God An. He ascribeth the whole praise of the labour to grace alone by that correction It is not I saith he which haue laboured but the grace of God which was present with me 13 Augustine saith * that the grace of persisting in goodnesse was giuen to Adam if he would Lib. de correp grati cap. 2. Note but it was not graunted to him to will that he might be able that it is graunted to vs both to will and also to be able It was the first libertie to be able not to sinne ours is greater not to be able to sinne 14 Obiect Will is not taken away by grace Whence the grace of perseuerance commeth Epist 105. but it is changed from euill to good and is holpen when it is good saith Augustine An. His meaning is onely this that man is not so drawen that he is caried as it were by outwarde force and violence without the motion of
those which are partakers of the same nature should be euill Chrysost 2. Hom. in Genes All are euill by nature or all of thē should be good An. We should all be euill but it commeth to passe through the mercie of God that all continue not in wickednesse Quest Whence commeth such a difference that some continue vntill the end and some faint after they haue begun to runne Perseuerance the gift of God An. Perseuerance is the gift of God God vpholdeth the former by his power that they may not perish he giueth not like power to the latter that they may be testimonies of mans inconstancy The cause of falling 4 Obiect Exhortations shal be made in vaine admonitions shall be superfluous reprehensions ridiculous vnlesse it be in the power of a sinner to obey Whether admonitions be superfluous Ioh. 15.5 An. No truly for though Christ affirme that we can do nothing without him* doth he therefore lesse reproue those which did euill without him Let vs say with Augustine O man in commaundement learne what thou owest in correction that thou hast it not through thine own fault in prayer whence thou maist receaue that which thou wilt haue Lib. de cor gra Note 5 Obiect Then to what ende serue exhortations 2 3 The fruites of exhortations An. If the wicked despise them with an obstinate heart they shall be a testimonie against them Hardnes of hart must not be imputed to God but to men Quest But what can the sillie man do when softnesse of heart which is necessarie to obedience is denied him An. Why doth he turne his backe when as he can ascribe the hardnesse of his heart to none but to him selfe But the principall profit must be considered toward the faithfull in whom as the Lord worketh all things by his Spirit so he omitteth not the instrument of his word Quest Why are they nowe put in mind of their dutie seeing they are directed by the Spirit of God why are they stirred vp by exhortations seing they can not make hast but with the Spirit An. O man who art thou that prescribest God a Lawe If he will haue vs to be prepared by exhortations to receaue grace How God worketh in the Elect what canst thou backebite in that dispensation God worketh two manner of wayes in his elect inwardly by his Spirit 2. Cor 2.10 outwardly by his word which is to them a sweet sauour vnto saluation as it is to the reprobate the sauour of death vnto death* 6 They gather together on an heape many testimonies of Scripture that they may oppresse vs if not by weight yet by number Of testimonies of Scripture Which that we may the better vnderstand 1. The endes of commandementes we will deuide them into cōmandements promises threatnings And cōmandemēts into those which require turning vnto God and which speake simplie of keeping the Lawe or which cōmand vs to cōtinue in the grace receaued Let vs intreate of all in generall and then we will descend vnto the formes them selues Obiect If God command those things which we can not performe 1. Why conuersion is commaunded If he forbid those things which to auoide is not in our power doth he not mocke vs An. No truly but this commeth to passe that when we know our owne weaknesse we shall more earnestlie embrace faith whereby those thinges shall be geven vs which we want 7 Quest But to whom can this seeme to bee a thing like to be true that God hath appoynted a lawe for logges and stones An. Neither doth anie mā go about to perswade that For neither are the wicked stones or stockes when being taught by the Lawe that their lustes are contrary to God they are made guiltie through their owne testimonie Men are not stockes or stones or the godly when being put in minde of their owne weakenesse they flie to grace Of the forme of commandements 8 That shall appeare more euidently by reckening vp the three formes of commandements Obiect The Lord commandeth oftē both in the Lawe and also in the Prophetes that we be turned vnto him An. And the Prophete singeth another song Turne me O Lord and I shall be turned* Ioe 2.12 Ier. 21.18 For after thou turnedst me I repented Obiect He commaundeth vs to circumcise the foreskinne of our hart An. But by Moses he denounceth that that circumcision is made by his hand* Deut. 10.16 Obiect He requireth newnesse of hart An. But he witnesseth in another place that he giueth it And that which God promiseth as sayth Augustine we do not by will or nature but he doth it by grace The second kind of commaundements are simple wherein we are commaunded to worship God and to obey his will Lib. 3. de Doct. Christ Note innumerable places do witnesse that all that is his gift what righteousnesse holinesse godlinesse or purenesse soeuer can be had Of the simple commandemēt Of the third kind that the faithfull cōtinue in the grace of God Paul teacheth whence they must fet that strength of constancie saying That which remaineth brethren be strong through the Lord* Of continuing in grace Act. 13.42 Eph. 6.10 Zach. 1.13 9 Obiect We bring with vs our owne strength and God helpeth our weake indeuors Because it is sayd Turne vnto me and I will be turned vnto you An. That is I will be mercifull vnto you For it is the worke of God alone to turne vs vnto him 10 The second order of arguments intreateth of promises Obiect Seeke good and not euill and ye shall liue * Deut. 21.1 Ier. 4.1 c. We are mocked if will be not in our power An. We haue such a will by the Spirite of God Whereby it cometh to passe that promises are not superfluous 11 The thirde forme is concerning threatenings We will that which is good by the Spirite Obiect Amalec and the Chananite are before you with whose sword you shall fall because you would not obey the Lord * Ier 7.13 Concerning threatninges Num. 14 43. Because I haue called you and you haue not aunswered I will do to this house as I did to Silo. To what ende serue such vpbraydinges vnlesse they had had free will An. It is not in mans power who is subiect to the lordship of sinne to harken to the voice of God Man hath not free will to harken to the voyce of God which thing proceedeth from naturall corruption Therefore man shall be alwayes the first authour of his owne destruction Obiect Paull saith quensh not the Spirit 1. Thes 1.19 therfore it is in their will to foster the light which is offered them An. This diligence commeth from God alone And by graunting that is applied to vs which belōgeth to God whereupon Iohn saith Whosoeuer is of God he saueth him selfe * 1. Ioh. 5.18 Obiect That is because we are
of the Church was alwayes grounded in the person of Christ No grace with out the mediatour 3 Because both the first adoption of the elect people and the preseruation of the Church the deliuerance thereof in daunger and the gathering of it together after it was scattered did alwayes depeÌ„d vpon the grace of the Mediator neither was all the hope of the godly euer reposed anie where else but in Christ* Gal. 3.16 4 For that cause God would haue the Iewes to be instructed with manie prophecies that to seeke for their deliuerance they might turne their eyes directly vnto Christ Neither could howe so euer they had filthily degenerate the remembraunce of that principle be at any time quite abolished that God would be the deliuerer of his Church by the hand of Christ A principle most necessary as he had promised Dauid and that by this meanes onely the couenant should be firme whereby God had adopted his children hence came the song of the childreÌ„ Osianna to the sonne of Dauid* Mat. 21.9 CHAP. VII That the Lawe was giuen not to holde still the olde people in it but to nourish hope of saluation in Christ vntill his comming Why the Law was geuen The vse of Ceremonies is ridiculous without Christ 1 VVE may gather by that which goeth before that the Lawe was giuen therefore that it might keepe their mindes wayting vntill the comming of Christ That appeareth by the remembrance of the couenaÌ„t often repeated by the ceremonies sacrifices washings the ende of adoption and the right of the priesthood the vse whereof should be ridiculous without Christ 2 The same may be coÌ„cluded out of that princely dignitie which was erected in the familie of Dauid and also out of the verie morall Lawe which as Paul witnesseth was as it were a schoolemaister to lead the Iewes vnto Christ who is called the end of the law to saluation to euerie one that beleeueth * 1. 2. 3. 4. 5. 6. 7. 8. Gal. 3.24 3 Otherwise the perfect obseruing of the lawe were necessary that we might be acceptable to god that we might obtaine eternall life For the Lord abhorreth all vnrighteousnesse Therefore seeing that such perfect obseruing of the lawe doth passe our strength all hope of saluation beeing cut off The end of the law death doth assuredlie hang ouer our heades Therfore being throwen downe through it by our owne miserie we are stirred vp to craue pardon 4 Obiect The Lorde shoulde mocke vs if he shoulde make a showe of felicitie whereas in the meane season the entrance therunto is shut against vs. An. Though the promises of the lawe be conditionall and depend vpon the perfect obedience of the law which can be founde no where Conditionall promises yet they are not giuen in vaine For by this meanes it commeth to passe that we haue recourse vnto Christ who not refusing our obedience being but halfe perfect Christ is our perfection and pardoninge that whiche is wanting of perfect fulfilling he maketh vs to reap the fruâ—t of the promises of the law as if we our selues had fulfilled the condition 5 And it appeareth that the obseruing of the law is vnpossible The obseruing of the law is vnpossible 1. King 8.46 Psal 143.2 Gal 3.10 5.7 For no man hath euer attained vnto the perfect marke of loue there is none in whoÌ„ concupiscence is not found Obiect We should do God iniurie if wee shoulde say that he commaundeth more then the faithfull are able to perfourme through his grace An. God could if he would exalt man vnto angelicall purenesse but he neither hath done it neither will he doe it because he hath said otherwise in the scripture The vse of the morall law is three fold 6 But to the end the whole matter may appeare more plainlie let vs brieflie gather in a short order the office and vse of the morall law as they call it And it is contained in three pointes the first that when it sheweth the righteousnesse of God it condemneth euerie man of his owne vnrighteousnesse Rom. 7.7 A similitude * 7 For the law is like to a looking glasse wherein wee behold our weaknes and by reason of this our iniquitie last of all by reason of both the curse * This is the end whereto the saying of the Apostle tendeth Rom. 3.20 that by the lawe commeth the knowledge of sinne * 8 And whereas the iniquitie and condemnation of vs all is sealed by the testimonie of the law it is not done therefore that we may sinke down thorowe dispaire but that euerie mouth may bee stopped and that all the world may become bounde vnto God Rom. 3.19 11 32. * 9 Furthermore though this office of the law do properlie appertaine vnto the faithfull The vse of the law toward the wicked that beeing conuict of their owne infirmitie they may seek medicine in Christ yet it shall be common to the wicked also that they may be made without excuse before God 10 The seconde office of the lawe is that they which are touched with no care of that which is iust and right vnlesse they be inforced may when they heare the sharp threatnings in it be compelled at least with feare of punishment as with a bridle to hold their hands The schooling of the law that they powre not out wantonlie their frowardnesse yea such schooling is not vnprofitable euen for the children of God so long as they waxe wanton through the follie of their flesh before calling being destitute of the spirite of sanctification 11 Vnto that is applied that which Paul saieth that the lawe was to the Iewes a schoolemaster to Christ Gal. 3.24 * 12 The third which is also the principal vse hath place toward the faithfull first that they may daylie more assuredlie knowe what the will of God is Vse of the law whereto they indeuour Secondlie that by continuall meditating thereupon they may be stirred vp to obedience they may be strengthened in him and be drawne backe from the slipperie way of offending 13 Obiect It is not agreeable to christians to stick to the doctrine of the law which containeth the administration of death An. Suche an opinion is profane for Moses teacheth excellentlie * that the lawe which with sinners ingendereth death is vnto the saints a rule of goodlife Deut. 32.46 The law is a rule of good life 14 Obiect The lawe is abrogated to the faithfull An. Not that it doth no more commaunde that which is right but onlie that it may not condemne and destroy them by terrifiyng and confounding their consciences Neither came Christ to abolish Mat. 5.17 but to fulfill the law * 15 And whereas Paul auoucheth that the law is abrogated he speaketh of the curse which doth not belong to instruction but to the force of binding the conscience 16 There is another respect to be had of the ceremonies which
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
the verie kinde of death is not without an excellent mysterie We must consider two thinges in the death of Christ Ioh. 10.15 Ios 53.7 Mat. 72.11 The manner of his death must be noted Deut. 21.23 Gal. 3.13 The fruites of Christes death and buriall is double The crosse was accursed not onlie in mans opinion but also by the decree of the lawe of God * Therefore when hee was hanged vpon it he made himselfe subiect to the curse And it was meet that it should be so that we might be deliuered from all curse which did lie vpon vs by reason of our iniquitie whiles that it is conueighed vnto him 7 It followeth in the creede that hee was dead buried where we may see againe how hee put himselfe in our steed to pay the price of our redemptioÌ„ Thence we gather a double fruite the first is because by dying he brought to passe that we shall not die Viuification Mortification he ouerthrew death which did hang ouer our heads and did nowe triumphe ouer vs keeping vs downe He did also destroy the Diuell who had power ouer death and he deliuered those which were his bondslaues during their whole life* Another fruite is that by enterparting of him Heb. 29.15 Rom. 6.5 Gal. 2.2 hee mortifieth our members that they may not hereafter exercise their owne actions The resurrection of Christ 8 The historie of the resurrection is of no small importance to the effect of our redemption For it signifieth that Christ did both appease Gods wrath and also ouercome the sorrowes of death Obiect Hell is often red in the scriptures for the sepulchre or graue Hell An. But not in this place otherwise it should be to declare that which is obscure by that which is obscurer neither is it like to be true that such a superfluous repetition could creep into this short summe 9 Therefore neither the graue ne yet the limbe of the papists is handled in this place Quest What must wee then vnderstand by the gates of brasse the yron barres which were broken Psal 10.16 also that hee deliuered those that were bounde out of the pit where was no water* that he preached to the spirits which were in prison* zach 19.11 An. The Psalme foretelleth the deliueraunce of those who being captiues in farre countries are cast into bands 1 Pet. 3.19 Zacharias speaketh of the captiuitie of Babilon Peter teacheth that Christe was preached to those which were dead The soule of Christ did suffer 19 Therefore Christe did not onlie suffer bodily death but he felt euen in his soule the sharpenesse of Gods vengeance that he might both appease his wrath satisfie his iust iudgemeÌ„t For which cause also it behoued him to wrastle as it were hande to hand with the armies of hel with the horror of eternall death 11 Obiect Then it seemeth that God was either his sonnes aduersarie or els that hee was angrie with him An. No trulie for he was his welbeloued sonne he could not haue beene appeased by one with whoÌ„ he was offended But wee say that he suffered the greeuousnesse of Gods seueritie because being striken with the hand of God he tried all the signes of God being angrie and punishing For which cause being inforced by distresse he cried out My God Psal 22.2 Mat. 27.46 my God why hast thou forsaken me 12 Obiect That is to doe iniurie to Christ as if he were afraid of the saluatian of his soule or fell into danger of desperation which is contrary to faith An. But the Euangelists say that he was troubled in spirite full of heauines that he feared vehementlie* Obiect It was feigning Mat. â—6 28 Luk 22.44 An. Surelie vnlesse his soule had been partaker of punishment he should haue byn the redeemer of our bodies onlie Obiect Wee must not attribute corrupt passions to Christ An. The spirit reconcileth these two that Christ was tempted in al things as we are and yet without sinne Obiect Though Christ feared death yet he did not feare the curse and wrath from which he knew he was safe An. He should haue been more faint harted and fearefull then manie theeues which make hast to death But through vehemencie of griefe the drops of blood came trickling downe from his face Obiect He did this to make a showe to others Mat. 26.39 Christs descending into hell An. Yea he directed his gronings to his father in a secret place and the angels did comfort him * Quest Did Christ discend into hell then when he prayed to his father An. This was the beginning therefore the paines which hee suffered for our sake were horrible notwithstanding wee must knowe that his temptation was such as was not contrarie to faith because it was vnpossible that he should be holden of the sorrowes of death Act. 2.24 * 13 Nowe followeth his resurrection from the dead His rising from the dead without which that should be lame nothing worth which hath been spoken touching the crosse his death and burying For Christ is said to be dead for sinne but to haue beene raised againe for our righteousnesse Rom. 4.5 * And by the same we reape a threefold fruite first because as by the death of Christe sinne is purged Three fruits of Christs resurrection so by rising againe he hath purchased life for vs. * Secondly like as the mortificatioÌ„ of our flesh depeÌ„deth vpoÌ„ the partaking of his crosse so being now partakers of his resurrectioÌ„ we walk in newnesse of life 2. Cor. 13.4 * Phil. 3.10 Last of all hauing as it were receiued earnest wee are assured of our resurrection to eternall life * Rom. 6.4 Col. 3.1 2. Cor. 15.20 14 Furthermore though Christ did more fullie declare his glorie by rising againe yet by his ascending into heauen he did trulie begin his kingdome Which the Apostle sheweth when he saith Christs ascension that hee ascended that he might fulfill all thinges * For hee powred out then greater aboundance of his spirit * he did more gloriouslie aduance his kingdome Eph. 4.10 and shewed greater power both in helping those that were his Ioh. 16.7 and also in throwing downe his enemies 15 Wherefore it is added immediatlie that hee sitteth at the right hand of the father which is spoken by the way of similitude taken from princes Sitting at the right hande A similitude which haue their sitters by to whom they commit their office of gouerning coÌ„manding So Christ in whoÌ„ the father will be exalted by whose hand he wil raign is said to be receiued to his right hand as if hee should be said to haue been installed in the kingdome of heauen and earth Eph. 1.20 Phil. 2.9 Eph. 4.15 Act. 2.3 3.21 to haue taken solemne possession of the gouernment committed to him and to continue in the same vntill hee come to iudgement * 16 Our
not reueale them neither doeth the naturall man vnderstande those thinges which are of the Spirit * 1 Cor. 2.14 but the doctrine of God is rather to him foolishnesse Therefore the aide of the holie Ghost is necessarie or rather he is his onely power The word of God is indeed like to the Sunne which shineth to all those to whom it is preached A similitude but with no frute among the blind Note But we which are by nature blind are enlightened by the Spirit 35 Thereupon Paule calleth the Spirit of faith faith not that which we haue naturallie 1 Cor. 4.13 but that which we haue of the Spirit* Therefore he prayeth that God would fulfil in the Thessaloniās all his good pleasure and the work of faith in power* 2. Thess 1.11 For faith is a singular gift Faith is the gift of God which God giueth to whome he will 36 But it is certaine that the minde is not sufficiently illuminate by the vnderstanding and knowledge of the worde vnlesse the certaintie thereof do likewise pearce into the heart both which the Spirite worketh A similitude Eph. 1.13 Therefore he serueth in steed of a seale to seale those promises in our heartes* the certaintie whereof he had before imprinted in our mindes 37 Obiect That confirmation is in vaine Faith is shaken but not ouercome when as faith is tossed and shaken with continuall storms of temptations An. But it is not ouercome because God is the protection aide tower and buckler of the faithful* Psal 13.6 47 3. 27.1 Onely we haue neede of patience* 38 Obiect We can not otherwise be perswaded of the grace and fauour of God toward vs Patience is necessarie Heb. 10.36 Sorbonists Coniectures are contrarie to faith but only by a moral coniecture as euerie one doth think him selfe not to be vnworthie therof An. Nothing is more contrarie to faith then cōiectures Obiect No man knoweth whether he be worthy of hatred or of loue* Eccle. 9.1 An. This place is corruptly translated Salomon his meaning is The sense If anie man will esteeme and iudge by the present state of thinges whome God loueth and whome he hateth he shall take paines in vaine seeing all thinges fall out a like to the iust and the vniust to him that offereth sacrifice and to him that offereth none To know certainly is not to presume 39 Obiect It is a point of rash presumption for a man to chalenge and attribute to him self the certaine knowledge of the good will of God An. I graunt if we tooke so much vpon vs as to make the incomprehensible counsell of God subiect to the slendernesse of our wit But we say simplie with Paule* 1 Cor. 2.12 That we haue not receaued the spirite of this world but the Spirit which is of God who being our teacher we knowe those things which are giuen vs of God Obiect It is rashnesse to boast of the Spirite of God Rom. 8 14. Ioh. 11. An. But Paule pronounceth that they onely are the children of God which are led by his Spirite He being our guide we call God father* and wee knowe assuredly that we be the children of God 40 Obiect Although we may iudge of the grace of God according to the present state of righteousnesse yet the knowledge of perseuering vnto the ende hangeth in doubt Perseuerance Rom. 8.38 An. I am fully perswaded saith Paule* that neither Angels nor powers nor principalities c. shall separate vs from the loue wherewith the Lord loueth vs in Christ Ob. The Apostle had that by an especiall reuelatiō An. But he handleth in that place those good things which al the faithful in general haue by faith and not those which he him selfe alone doth seale Obiect But the same Paul in another place doth terrifie vs by making mention of our weakenesse inconstancie Let him that standeth take heed lest he fall* 1 Cor. 10.12 An. But not with feare and terrour whereby we may be throwen downe but whereby we may learne to humble our selues vnder the mightie hand of God as Peter declareth* 1 Pet. 3.6 41 By these things which we haue alreadie sayd we see that the definition of faith which we set downe varieth not from the Apostles description Where he teacheth that faith is the substance of things to be hoped for What faith is Heb. 11.1 and a certaintie of thinges that are not seene* Obiect Loue is before faith and hope also An. Yea faith alone bringeth forth loue Faith is the mother of loue euerie good worke besides 42 Nowe whersoeuer this faith shall be it can not be but that it hath hope of eternall saluation ioyned with it as an vnseparable companion Faith hath hope for her companyon or rather that it begetteth and bringeth it forth of it self Faith beleeueth that God is true hope waiteth and looketh that in conuenient time he shew his truth Note faith beleeueth that he is our father hope waiteth and looketh that he do alwayes so shewe him selfe toward vs faith is the foundation wherupon hope resteth 43 By reason of this affinitie the Scripture doth sometimes confounde the worde of faith and of hope* Faith and hope are sometymes confounded 1 Pet. 3.4 Obiect Hope hath a double foundatiō the grace of God and merit of workes An. The whole Scripture doeth teach that hope must looke vnto the mercie of God alone Lombardus his error as it were with both eyes as vnto the marke which is common to her as well as to faith CHAP. III. That we are regenerate by faith where repentance is handled The partes of the Gospell 1 THerefore faith doth possesse Christ doth rest vpon the Gospell which hath two parts repentance and remission of sinnes Christ geueth both and we obtaine both by faith And repentāce proceedeth from faith as frute from a tree Repentance proceedeth from faith 2 Obiect Christ and Iohn in their sermons do first exhort the people vnto repentance and then afterward they adde that the kingdome of heauen was at hand* Therfore repentaunce goeth before faith Mat. 3.2 which we haue by the Gospell An. We must not superstitiously stick to the placing of syllables For it is all one as if they should say because the kingdome of heauen is at hande therefore repent For in the Prophet that voyce is commaunded to begin with consolation and glad tidings* Isay 40 3. The partes of repentance 3 Certaine learned men haue sayd that repentance consisteth in two parts in mortification and viuification They interprete mortification to be the sorowe and terrour of minde conceaued of the knowledge of sinne Mortification and the feeling of the iudgement of God Viuification and viuification to be the consolation which ariseth of faith to wit when a man being throwen downe with the conscience feeling of his sinne and
may rather helpe then hinder our course Thinges which delight A Caution 2 Cor. 7.31 2 Therefore let this be a principle that the vse of gods gifts swarueth not when it is referred vnto the end appointed of God for God hath created all thinges for our good and not to our destruction Nowe if we consider to what end hee hath created food The end of food wee shall finde that he meant to prouide not onelie for necessitie but also for delectation So in apperrell comelinesse in hearbes trees and fruites besides diuers vses we haue diuersity of tast colour smell and shapes 3 Notwithstanding on the otherside we must diligentlie preuent the lust of the flesh which vnlesse it be brought in order doeth by and by breake out First of all it shall be brideled with one bridle if we set downe A Caution The wantōnes of the flesh that all thinges are therefore created for vs that wee may knowe the authour thereof and giue him thankes for his tender kindenesse toward vs. 4 But there is no certainer way then that which is made to vs by the contempt of this present life and by the meditation of heauenlie immortalitie For therupon folow two rules the first is that those which vse this world be so minded as if they did not vse it* The first rule touching aboūdance 1 Cor. 7.31 Secondly that they doe no lesse patientlie abide penurie then moderatelie suffer aboundance For those which are much occupied about the bodie are for the most part negligent in caring for the soule The other rule touching Penurye 5 The other rule is that those whose substaunce is not great doe know how to suffer want and scarcitie patientlie that they bee not carefullie moued with immoderate desire of riches For he which wil blush when he weareth a simple garment will glorie in a gorgeous Therefore let all those endeuour thē selues to come to this point who haue a desire to liue godlily that they may learne by the example of the Apostle* to be ful to be hungrie the third rule setteth downe Phil. 4.12 3 Rule of loue toward a mans neighbour that we must giue an account of that which is committed vnto vs and as it were of our stewardship euen to God who alloweth none other distribution of Goods but that which is ioined with loue 6 Last of all that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation 4 We must haue a respect to our calling least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie And from this we shall haue excellent comfort because there shall bee no worke so vile and base which if thou doe onelie obey thy vocation shall not shine in the sighte of God CHAP. XI Of the iustification of faith and first of the definition of the name and thing 1 VVE haue alreadie declared diligentlie enough that the onlie helpe which is left for men being accursed by the law to recouer saluation resteth in faith Againe we haue shewed what faith is and what fruites it bringeth foorth What Christ hath done for vs. The summe was this that Christ who is giuen to vs is laid hold on by faith by partaking of whom we reap a double fruit to wit that being reconciled to God through his innocencie wee may haue him nowe in steed of a iudge to be a most merciful father in heauen secondlie that being sanctified by his spirite we may giue our selues to holines purenes of liuing We haue spoken sufficientlie of regeneration And now we must speake of iustification which maketh the principall stay of vpholding religion 2 He is said to bee iustified before God who is both counted iust by the iudgement of God is accepted for his owne righteousnesse sake What it is to be iustifyed before God For as iniquitie is abhominable before God so also a sinner Therefore where sinne is there is the wrath vengeance of God and hee is iustified which standeth before God by the name of a iust person Hee is iustified by works in whose life is found such purenes and holinesse By workes as deserueth the testimony of righteousnes before the throne of God He is iustified by faith who being excluded from the righteousnesse of workes By faith doth lay holde vpon the righteousnes of Christ by faith wherewith being clothed he appeareth before God as iust What iustification is So that we interprete iustification to bee that accepting whereby God receiuing vs into fauour doth take vs for righteous and wee say that the same is placed in our forgiuenes of sinnes and in the imputation of the righteousnes of Christ* Luk. 7.21 16 15. Gal. 3.4 Rom. 5.23 Rom. 6.26 Act. 13.38 3 Also to iustifie in the scripture doth signifie nothing els but to absolue frō giltines him which was accused as if his innocencie were approued 4 And if we omit to contend about the worde if we looke into the thing it self there shall no doubt remaine For Paul by the word Accepting meaneth iustification* Acceptinge Eph. 1.5 Rom. 3.24 We are appointed vnto adoption by Christ according to the good pleasure of God to the praise of his glorious grace whereby hee hath accounted vs acceptable or in fauour 5 Obiect Christ is one with vs we again are one with him Wherefore as righteousnes is essentiallie in Christ so is it in vs and yet not imputed or free but essentiall An. Wee vse with Christ the secret power of his spirite How we are vnited in Christ not that the essence of Christ is powred out into our essence Obiect Not onlie Christ but also the father and the holy Ghost do dwell in vs therefore we are substantiallie in God An. We must consider the maner of dwelling What is meant by dwellinge namelie that the Father and the Spirite are in Christe and like as the fulnesse of the Godhead dwelleth in him so in him wee possesse God wholie 6 Quest Doth God leaue those whom he iustifieth such as they were by nature without changing them from their vices An. Righteousnes iustificatiō cannot be separated Righteousnes and iustification ar not seperate Therefore whōsoeuer God receiueth into fauour he doth also indow thē with the spirit of adoption by whose power hee reformeth and fashioneth them according to his owne image that they may liue godlily and holily Obiect Faith doth not iustifie of it selfe but in asmuch as it receiueth Christ An. I graunt For God doeth properlie iustifie by Christ 1 Cor. 1.3 A similitude who is giuen vs to be our righteousnes and sanctification* But we compare faith to a vessell because vnlesse being emptie we come with the wide open mouth of the soule to craue the grace of Christ we are not capable of Christ Obiect Faith is Christ An. As the pot is the
vnlesse wee reproch him with pouertie or crueltie 37 Furthermore let vs knowe for a suretie that sinnes cannot hinder 2 Cor. 13. Lu. 15.20 but that he will receiue be beneficiall to those which submit them selues and craue pardon* 38 Lastlie of all when we call him ours in common we are thereby taught howe great affection of brotherlye loue ought to bee among vs who are sonnes togeather with suche a father Our by the same right of free liberalitie And let vs pray for all* but chiefly for those which ar of the houshold of faith* Eph. 2.24 Gal. 6.20 39 We may pray especiallie both for our selues and also for certaine others yet so that our minde depart not from the beholding the comminaltie Speciall prayer 40 When we say that he is in heauen we signifie that he is not kept in some one country because the heauen of heauens do not conteine him* but that hee is spread abroad throughout all Which art in heauen 1 Kin. 8.37 Ie. 60.1 that when wee seek him we may be lifted vp aboue all sense of bodie and soule Secondlie he is set aboue all change and corruption Finallie he comprehendeth all the whole world and gouerneth it by his power Wherfore this is as muche as if hee had been said to be of infinite greatnes or highnes of an incōprehensible essence of infinite power of eternall immortalitie Hallowed be thy name 41 The summe of the first petition is The first petition that we desire that God may haue the honour whereof he is worthy that men may neuer speake or think of him without great reuerence against which profaning is set By Name we meane his power goodnesse wisedome righteousnesse mercy truth which cary vs to wonder at him prouoke vs to set forth his praise Name Therfore we desire that that name may be sanctified and that God will deliuer that holy name from all reproch and contempt Hallowed yea that he will bring all mankind vnder his reuerence and that all vngodlinesse may be abolished Let thy kingdome come 42 The kingdome of God hath two partes one that God will reform all the wicked lusts of the flesh by the power of his Spirite The partes of the kingdome of God Secondly that he will frame all our senses vnto the obedience of his gouernment that he will defende his children and breake the indeuors of the wicked That doth he by the efficacie of his word which is called his scepter Therefore we craue that he will increase the number of the faithfull and increase their blessinges and also multiplie them that he will raigne in vs by his Spirite that by this meanes the filth of vices being driuen away perfect integritie may flourish vntill the last comming of Christ This prayer doth pull vs backe frō the corruptions of the world it kindleth a desire to mortifie the flesh it teacheth vs to beare the crosse forasmuch as God will haue his kingdome enlarged by this meanes Thy will be done 43 We speake not in this place of the secret will of God wherby God doth gouerne all things The third The will of God is double appoint them to their ende but of that which is made knowen to vs by the Scriptures wherto willing obedience doth aunswere And therefore the heauen and earth are expresselie compared togither Therfore we are commaunded to desire that like as nothing is done in heauen but according to the commandement of God and the Angelles are meekely framed vnto all righteousnesse so the earth may be brought vnder such gouernment as stubburnnesse and frowardnesse being extinguished Geue vs this day our dayly bread The second part The 4 petition 44 The second part followeth now wherein we descend to our owne profit By this we aske in generall of God all thinges which the vse of the bodie needeth vnder the elements of this world we commit our selues to his keeping and prouidence that he may feede Bread Our Dayly foster saue vs. This is no light exercise of faith We aske breade that we may be contented with that portiō which God giueth We call it ours in respect of the gift and daily that the immoderate desire of transitorie things may be bridled in vs Forgeue vs our debtes The fift 45 In this and the next Christ hath briefly cōprehended what soeuer maketh for the heauenlie life Like as the spirituall couenant consisteth onely vpon these two members which couenaunt God hath made for the saluation of his Church I will write my lawes in their hartes and I will be mercifull to their iniquitie* Ier. 31.33 33 8. Sinnes are debts He calleth sinnes debtes because we owe the punishment therof neither could we by anie meanes make satisfaction vnlesse wee should be discharged by this remission and we desire to haue this remission as wee forgiue our debters Remission conditionall that is as wee spare all men and pardon all men by whome soeuer we haue bin hurt in a thing either by deede or word Therefore vnlesse we forgiue we shal not be forgiuē And yet ther is no merit in our remission but the Lord meant by this meanes to help the weaknesse of our faith that it may be not a cause but a signe of our debt which is forgiuen vs. And leade vs not c. 46 Because we haue a continuall combate The Sixt. we desire to be furnished with weapons and to be ayded that we may be able to get the victorie Tentations are manifest And nowe there be manie formes of temptations For euen the euill desires of the minde which prouoke vs to transgresse the Law which either concupiscence putteth into our mindes or the deuill doth rayse are temptations and those thinges which of their owne nature are not euill are notwithstandinge through the subtiltie of Sathan made temptations to drawe vs from God And they are either on the right hand as richesse power honour c. or on the lefte as pouertie contempt afflictions c. through the sweetnesse wherof we are either drunken or else we are offended with their bitternesse and so cast from vs our hope And we say that God leadeth into temptation when he giueth ouer the reprobate whom he hath depriued of his Spirit How god doth lead into temptation to become the bondslaues of Sathan which is a sure testimonie and token of his vengeance For thine is the kingdome 47 Furthermore this is the sound rest of our faith to wit that the kingdome is Gods and the power and the glorie for euer Amen is added whereby is expressed the earnestnesse of our desire to obtaine those things which we haue asked of God 48 We haue what so euer we ought to aske of God taught vs by Christ Mat. 17.5 whome the Father hath appointed to be our teacher* Mat. 17.5 and who is his eternall wisedome * Ies 11.2 Therefore this prayer is
most perfect wherto we must adde nothing or from which we must take nothing For herein is contained that which is acceptable to God which is necessarie for vs and which be will giue vs. We must adde nothinge 49 And yet we are not tyed to the words or sillables but are taught that no man may aske anie other thing then that which is summarily contained in this prayer 50 And although we ought alwayes to sigh to pray without ceasing lifting vp our minds vnto God yet forasmuch as our weakenesse is such as that it hath neede to be holpen with manie helps let euery man appoint him selfe certaine houres for exercise sake which let him not omit without prayer And let be farre from vs all superstititious obseruing of time and places Perseuerance with certaintie 51 If hauing our minds framed to this obedieÌ„ce we suffer our selues to be gouerned by the lawes of Gods prouidence we shall easilie learne to perseuere in prayer and with longing desires patiently to waite for the Lord being also sure that though he appeare not yet is he alwayes present with vs and that in his time he will declare that he hearde our prayers which in mens sight seemed to be neglected 52 But and if at length after long waytinge our sense do not perceaue what good we haue done by praying We haue alwayes that which is expedient Ioh. 5.25 yet our faith shall assure vs that we haue obtained that which was expedient seing that the Lord doth so often and so surely promise that he will haue regard of our troubles* after that they be once layed downe in his bosome And by this meanes he shal bring to passe that we shall in pouertie abundance and in affliction consolation CHAP. XXI Of the eternall election whereby God hath appointed some to saluation and some to destruction 1 ANd nowe wheras the couenant of life is not preached in like sort among all meÌ„ wheras it taketh not like place either equally or perpetually among those to wâ—â—â— it is preached The depth of Gods iudgement the depth of the wonderfull iudgement of God doth therein shew it self For vndoubtedly this diuersitie serueth the free choice of Gods eternall election Whereas saluation is offred to some some are kept froÌ„ hearing the same Fruites of predestination by this we haue three most sweete fruits First that we haue saluation by the mere liberalitie of God Which is a great argument to perswade vs both to thankesgiuing also to humilitie Secondly we shold straight way perish amidst so many coÌ„flicts of teÌ„ptations vnless it were surely confirmed vnto vs that we are in the hand of God Last of all we see that the bold curiositie of meÌ„ must be bridled Curious men lest they enter into a maze whereof they shall find no ende and that they may follow the worde without which they shall alwayes go astray 2 We are come into the way of faith saith Augustine* let vs hold the same stedfastly Aug. Homil. in Ioh. 35. it will bring vs vnto the kings chamber wherein all the treasurs of knowledge and wisedome are hid 3 Obiect The mention of predestination must be buried as an hard and dangerous matter The mention of predestination is not to be buried An. That is to reproue the Spirit to backbite him who hath reuealed those things in word which were profitable to be suppressed Obiect It is the glory of God to coÌ„ceale a word* An. Secretes saith Moses belong to our God but he hath reuealed these things to vs and to our children* Deut. 29.29 4 Obiect All this whole disputation is daungerous for godly mindes because it is an enemie to exhortations it shaketh faith it troubleth the hart it selfe An. Let vs not search out the thinges which the Lord hath left hidden Thinges to be auoyded let vs not neglect the things which he hath brought 〈…〉 lest on the one side we be condemned for too much curiositie on the other for too great vnthankfulnesse But let vs safely follow the Scripture which goeth stoupingly as with a motherly pase Aug. Lib. 5. de Gen. ad Lit lest it forsake our weakenesse* 5 Obiect Foreknowledge is the cause of predestination An. The one is wrongfully made subiect to the other When we attribute foreknowledge to God our meaning is that all thinges haue alwayes bene vnder his eyes What fore knowledge is Predestination and in his sight as present And we call predestination the eternall decree of God whereby he determined with him selfe what he would haue to become of euerie man For men are not created to like estate Generall election but for some eternall life and for some eternall death is appointed Whereby his free election is made manifest seeing it lieth in his will what shall be the estate of euery nation Whereof God shewed a token in the whole issue of Abraham* Deut. 32.8 4.37 c. Particuler Election 6 There is also a certaine speciall election wherein appeareth more plainly the grace of God seeing that of the same stocke of Abraham God reiected some * Psal 78.69 47.20 Mat. 1.2 as Ismael Esau and at length almost all the tenne tribes of Israell he sheweth that he retaineth others among his children in nourishing them in the Church 7 Quest Why is not the general electioÌ„ of one people alwayes sure and certaine An. Because God doeth not straight way geue those the Spirit of regeneration with whom he maketh a couenant by the power of which Spirit they may continue vntill the end in the same couenant The summe tendeth to this end that God in his eternall and vnchangeable counsell hath appointed whome he would in time to come take to saluation and whom againe he would adiudge to destruction Which counsell as touching the elect is grounded in his free mercie And as for those which he appointeth to damnation Two testimonies of election the entrie of life is shut before them by his iust but yet by his incomprehensible iudgement In the elect is calling which iustificatioÌ„ doth followe being two testimonies of election vntill they come to glorie But by excluding the reprobate either from the knowledge of his name or froÌ„ the sanctification of his Spirit he declareth what maner iudgement is prepared for them CHAP. XXII The confirmation of this doctrine by testimonies of Scripture Obiect 1 AS God forseeth that euerie mans merits shal be so he distinguisheth betweene men Therfore whom he knoweth before not to be vnworthie of his grace them he adopteth to be his children Of the fore knowledge of merits looke whose natures he seeth will be bent vnto wickednesse them he giueth ouer vnto the damnation of death An. That is filthily to darken election by putting in the veile of foreknowledg Eph. 1.4 Surely when Paul teacheth that we were elect in Christ before the creation of the world he taketh