be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
father sonne holy ghost are one God The persons are distinguished by properties yet that neither the sonne is the father or the holy ghost the sonne but that they are distinguished by a certaine propertie 6 But omitting to dispute of words let vs nowe speak of the thing it self I call a person a subsistence in the essēce of God What a person is which being referred vnto the rest is distinguished by a certaine incommunicable property or which is not common to the other A subsistence is an other thing then an essence For if the worde were simplie GOD and had nothing proper seuerallie to it selfe What a subsistence is then had Iohn * said amisse in saying Ioh. 1.1 that it was alwaies with God Where he addeth foorthwith that that word was God 7 And before I goe anie further I must proue the Godhead of the sonne and also of the holie ghost that done we shall see how they differ Surelie forasmuch as the word of God is spoken of in the scriptures 1. Diuision The godhead of the sonne it were an absurd thing to imagine onlie a fading or vanishing voice which being vttered in the aire doth come foorth without God himselfe when as the worde is rather meant to bee the perpetuall wisdome of God 1. Argu. oracles and prophecies came from the spirite of Christ resiant with God from which both oracles and also all Prophesies did proceede For as Peter doth witnesse * Pet. 1.11 the old prophets did no lesse speake by the spirite of Christ then the Apostles whosoeuer they were which after them had the administration of the celestiall doctrine And because Christ was not as yet reuealed we must needs vnderstand the word begottē of the father before all worldes The word was begotten before al worlds And if so be it that spirite was the spirit of the worde whose instruments the Prophetes were we do vndoubtedlie gather that he was verie God 2. Argu. from the creation of the world Which thing Moses doth teach plainelie enough in the creation of the worlde * Gen. 31.3 when hee setteth that word as in the middle Obiect The word is taken in that place for bidding or commandement An. The Apostles are better interpreters * Heb. 1.2 who teach that the worlde was made by the sonne and that he beareth all thinges by his mightie word To the same ende tendeth the saying of Christe My father and I doe worke vntill this day * Ioh. 5.17 8 Obiect The worde beganne to be then when God did open his holy mouth in the creation of the world An. That is too vnaduisedlie to imagine an innouatiō of the substance of God For if there should haue bin in him any thing comming from elswhere that of Iames should fall to the grounde * Iam. 1.17 There is with God no change or shadow of change Obiect God spake then first of all therfore there was in him no speech at all before that time An. I conclude otherwise In the verie moment wherein God said Let light be made * Gen. 1.3 the power of the word appeared therefore it was long before 9 Heereby wee ought to be fullie certified that Christ is that word being clad with flesh Whereuppon the prophet saieth * Psal 45.7 3. Argu. from his throne Thy throne O God is for euer Obiect The worde Elohym is also applied to the angels and chiefest powers To whome the word Elohym is applied An. But there is no where in the scriptures anie such place extant as ascribeth an eternall throne to a creature neither is he onlie called God but also the eternall gouernour Secondlie this title is giuen to none without an addition as it is said that Moses shal be as a God to Pharao * Exod. 7.1 Obiect Moses gaue that name to the altar which he builded * Isa 42.8 also Ezechiel to the citie of the new Ierusalem * Ezech. 48.36 17.15 An. The altar was built for a monument that God is the exalter of Moses The Altare Why Ierusallem hath the name of Cod giuen it and Ierusalem hath the name of God giuen it to testifie the presence of God For thus saith the Prophet the name of the citie shall be from that day The Lord is there and Moses built the altar after this sorte and called the name thereof The Lorde mine exaltation Obiect Ieremie referreth this selfe same title vnto Ierusalem in these wordes * Ier. 33.16 This is the name wherewith they shall call her The Lord our righteousnesse Christ Iehouah An. Christ is the true Iehouah whence floweth righteousnes seeing the Church perceiueth this in deed it doth for iust causes reioyce in this name 4. Argument an Angell for the Lord. Iud. 11.12 7.4 10 If these things do not satisfie the Iewes let thē looke why Iehouah or the Lord is so often presented in the person of an Angell * Obiect This is spoken in respect of the person which he presenteth An. But the seruaunt in suffering sacrifice to be offered vnto him should take from God the honor due to him Iud. 7.16 13.16 which is an absurd thing yea he doth afterward proue * that he is that Iehouah in deede Therfore Mannah and his wife gather by this signe Mannah that they haue not only seen an angell but God Obiect God was neuer openlie shewed to Abraham Seruetus and to other of the fathers but in steed of him they worshipped an angel An. The sound Doctors of the Church did well and wiselie interprete the worde of God to be the Prince of Angels or the chief Angell Christ vnder the person of an Angell doth execute the office of the mediatour Oseas 12.5 who began euen then as by a certaine entrance or preparation to execute the office of a mediator The same meaning hath Oseas who after he hath reckoned vp the cumbat of Iacob with the Angell * The Lord saith he the God of hostes Iehouah worthie of memorie is his name Obiect God did beare the person of an Angell An. The confession of the holie Patriarch doth sufficientlie declare that he was no created angell but in whom the full Godhead did rest From the confession of the Patriarch Deut. 32.29.30 when he saith I saw God face to face * 1. Cor. 10 4. and hence came that of Paul also that Christ did guide the people in the wildernesse 11 As for the new testamēt it is ful of testimonies 12 And if so be it wee esteeme his Godhead by his workes which are ascribed to him euerie where in the scriptures The godhead of Christ is proued by his workes it shall as yet more euidentlie appeare by them For when hee said that he wrought since the beginning with his father the Iewes which were most dull to vnderstand his other sayings did yet perceiue that he
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
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
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
geueth life* An. Paul contendeth in that place against the false Apostles who commending the Lawe without Christ did call away men from the benefite of the newe Testament wherein the Lord doth couenant that he will ingraue his Lawe in the bowelles and that he will write it in the heartes of the faithfull Therefore the letter is dead and the Lawe of the Lord doth kill the readers thereof but when it is pulled away from the grace of Christ and when it doth onely sound in the eares the heart being vntouched Obiect Therefore the word it selfe should not be much assured to vs vnlesse it should be confirmed by the testimonie of the Spirit An. God hath coupled together by a certaine mutuall knot the certaintie of his word and of his Spirit CHAP. X. God is set against idolls 1 NOwe it is good to consider whether the Lord doth represent him selfe in the Scriptures to be such a one as we sawe him to be depainted out to be befote in his workes 1. The goodnes of God by the Scripture 2. His seuerity Surely his fatherly goodnesse and readie will to do good is euerie where extolled and there be set downe examples of his seueritie which shew that he is a iust reuenger of wickednesse * Ex. 34.5 2 God pronounceth in Ieremie what a one he will be knowen to be * Psal 145 Let him that reioyceth * Ier. 9 24. saith he reioyce in this that he knoweth me to be the Lord which do mercie iustice and iudgement in the earth Assuredly these three thinges are verie needefull to be knowen Mercie wherein our saluation consisteth 1. Mercie 2. Iudgement 3. Iustice iudgement which is exercised vpō the wicked iustice whereby the faithfull are preserued Furthermore that knowledge of God which is set before vs in the Scriptures is appoynted to none other ende then that which doth shine in the creatures being imprinted in them to wit first it inuiteth vs to feare God 1. The feare of God 2. Confidence in him and secondly to put our whole trust in him to wit that we may learne to worship him both with perfect innocencie of life with vnfaigned obedience also to depend wholy vpon his goodnesse 3 Also we must marke that the Scripture to the ende it may direct vs to the true God doeth plainely exclude all the gods of the Gentiles because religion was corrupt euerie where almost in all ages CHAP. II. That it is wickednesse to attribute anie visible forme to God and that they fall from God generallie who so euer they be which set vp to them selues idolles 1 BVt seeing that this beastly blockishnesse dyd possesse the whole world Beastlie blockishnes to make a figure of Cod. to desire visible figures of God and so to make and frame to them selues gods of woode stone or other matter we must hold fast this principle that the glorie of God is corrupted with wicked falshood The glorie of God is corrupted with pictures so often as anie shape is faigned to represent him Therefore after that God hath in the Lawe once chalenged to him selfe the glorie of the godhead he addeth forthwith Thou shalt make thee no grauen image neither anie similitude * Ex. 20.4 2 That may easilie be gathered out of the reasons which he adioyneth vnto the prohibition Thou heardest a voyce thou sawest no bodie Therfore take heede to thy selfe lest peraduenture being deceaued thou make thee any similitude * Deut. 4.15 c. He setteth his voyce against shapes The voyce of God is set against figures Therfore those men forsake God which desire to haue visible formes * Ios 40.17 41.7 3 Obiect God hath somtimes giuen a presence of his godhead so that he was sayde to haue bene seene face to face An. Those things did plainely teach men concerning the incomprehensible essence of God Not that he offred him selfe to be knowen in them as he is Because it was said to Moses That no mā can see God and liue * Exod. 33.13 Obiect The holie Ghost appeared in likenesse of a doue * Mat. 3.16 An. Whē he vanished away forthwith the faithfull were admonished by that token of short continuance that they must beleeue that he is inuisible that being content with his power and grace they might not inuent to them selues anie visible shape God appeared in likenes of a man Obiect God did sometimes appeare in the shape of a man An. That was a foreshewing of the reuelation which was to come in Christ Therefore it was not lawfull for the Iewes so to abuse this pretence that they might erect them selues anie token of the godhead vnder the shape of man Why the Cherubims were made Exod. 25.17 28.21 Obiect The Cherubims which with their out-stretched wings did couer the mercie seate were made in honour of God * whie may not we make images of God and of Saincts An. Those small images did import nothing else but that images cannot fitly represent the mysteries of God forasmuch as they were made to this ende that they might shadowe with their winges the mercies seate and so keepe backe not only the eyes of men but al their senses from beholding God that by this meanes they might correct their boldnesse Moreouer it were an absurd thing to bring in shadowes seeing we haue the truth it selfe Quest What meane the Seraphims which were shewed to the Prophets in visions* Why the Seraphims were shewed to the Prophets Isay 7.2 An. Inasmuch as their faces were couered they signifie that the brightnes of the glorie of God was so great that euen the Angels them selues are kept from the direct beholding thereof 4 And the Prophet gathereth by the matter that the images of the Gentiles are not gods Psal 115 4 135.15 but onely the workes of mens handes * For that cause the holy Ghost thundreth out a cruel sharp curse Let them be made like to them which make them whosoeuer they bee which put anie confidence in them 5 Obiect Images are lay mens bookes saith Gregorie Images lay mens bookes An. Ieremie calleth images a doctrine of vanitie * a falshood Ier. 10.3 * Haba 2.18 Therefore all that is vaine and false whatsoeuer men haue learned by images concerning God Ob. Those are reproued of the Prophets which doe abuse images vnto superstition An. I graunt and yet they doe alwaies set images against the true God as contrarie things 6 Augustine without doubting pronounceth that it is wickednes not onelie to worship images Lib. 4. de ciuit cap. 9 32. but to set them vp to God * and that by this meanes the feare of God is diminished or els taken away 7 And what other things are those pictures and images which they dedicate vnto sainctes but patterns of most wicked ryot and filthines 8 Furthermore as touching the beginning of idols that is
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
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
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
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
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
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
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
in himselfe A Caution 14 NotwithstaÌ„ding let offence be auoyded wisely so much as may be For it is necessarie that those things which are spoken truely be also spoken appertinentlie CHAP. XXIIII That election is confirmed by the calling of God that the reprobate do bring vpon them selues the iust iudgement whereto they are appointed The profe of Election 1 ANd God by his calling doeth make election manifest The order of election For whom he knewe before them also he hath ordained before whom he hath ordained them also he called whom he called them he iustified that he may in time to come glorifie theÌ„* Such calling is made partly by the preaching of the word of God Rom. 8.26 partly by the power of the Spirit who is called the seale and earnest of the inheritance to come* Ih. 15. Eph. 1.11 Quest Why doth he not teach all men that they may come to Christ An. Whome he teacheth them he teacheth in mercie whom he doth not teach he doth not teach in iudgement Rom. 9.13 Calling is free because he hath mercie on whom he will and hardeneth whom he will* For his calling is free 2 And we haue and see in the Prophet to whom he offereth his word* I am founde of those which sought me not I haue plainely appeared to those which did not aske me 3 Obiect God giueth vs his Spirit that we may beleeue An. Wee doe not so make man Gods fellowe labourer Obiect We must hang election vpon faith for it is doubtfull and vneffectuall vntill it bee confirmed by faith An. Election doth not depende vppon faith Whence saith cometh but faith which we receiue when we be inlightened by preaching and the brightnes of the holie ghost maketh vs not to doubt of our election 4 Thereby it commeth to passe that we remaine stable against the greeuous and dangerous temptations wherewith Satan striketh the faithfull Whence our stabilitie cometh whiles that disquieting them with doubting of their election he doth also prouoke them to a wicked desire to seeke the same out of the way 5 Therfore if we seek to be sure of our election Mat. 3.17 we must turne our eies vnto Christ in whom alone the soul of the father resteth and not in our selues * 6 There is also another stay of our election to establish our confidence which wee ioyne with our calling For whom Christ receiueth into the bosom of his church after he hath illuminate them them he receiueth into his tuition and custodie whom he receiueth being commiâ—ted to him of his father Ioh. 6.37.39 17.6.12 them he keepeth vnto eternall life* Quest Howe should calling assure vs of our election seeing manie are called and fewe chosen * 1 Cor. 10.12 Mat 22.14 Also let him that standeth well take heede that hee fall not* An. Christ hath deliuered vs froÌ„ that care saying I know my sheepe and I giue them eternall life neither shall they perish for euer Ioh. 10.27 neither shall anie man take them out of mine hands* 7 Obiect But those which seemed to be Christs doe oftentimes fall away and where Christ affirmeth that none of all those hath perished which were giuen him of his father* hee excepteth the sonne of perdition Ioh. 17.12 An. Such did not sticke to Christ with that affiance of heart wherby the certaintie of our election is confirmed vnto vs. They went out from among vs saith Iohn but they were not of vs. For if they had been of vs they would haue tarried with vs* 1 Cor. 10.12 Obiect Let him that standeth well take heede least he fall* Effects of securitie An. Paul disswadeth from the carelesse and dissolute securitie of the flesh which bringeth with it arrogancie extinguisheth humilitie and bringeth forgetfulnesse of grace receiued Callinge is double 8 But there is a double kinde of calling vniuersall whereby God through the outward preaching of the worde biddeth all men come to him as well good as euill Vniuersall And there is also an other special calling Speciall whereof for the most part hee vouchsafeth the faithfull onlie when as hee bringeth to passe by the inward illumination of the spirite that the worde preached doth take roote and settle in their hearts and yet he doth sometimes make those also partakers thereof whom hee doth illuminate onlie for a season then afterward he forsaketh them for their vnthankefulnesse and striketh them with greater blindnesse 9 That is the reason for which Christ saith that none is perished but the lost childe* Ioh. 17.12 Obiect The Lord saith that hee had chosen him with the Apostles* Ioh. 6.70 An. That is onelie referred vnto his ministerie Hom. 38. Gregories error Obiect Gregorie saith that we are certaine onelie of our calling and vncertaine of our election An. He was deceiued because he hanged election vpon the merites of works 10 Furthermore The diuerse callinge of the faithfull the elect are neither forthwith so soone as they are borne neither all at one time gathered into the sheepfold of Christ by calling but as it seemeth good to God to distribute his grace vnto them And before that time they wander in the common wildernesse neither do they any whit differ from other men saue onlie that they are defended by the singular mercie of God that they runne not headlong into vtter destruction Obiect Paul in the time of his Pharizaisme liued vnreproueable* Ph. 3.5 An. I graunt but he was not therefore more acceptable to God then Aristides Socrates the Curij c. whose integritie is commended Obiect Cornelius his almes and praiers were accepted of God* Act. 10.2 An. It appeareth that he was then alreadie illuminate and regenerate How Cornelius his almes and prayers were acceptable Eph. 2.12 so that he did want nothing besides the euident reuelation of the Gospell Yee were saith Paul once darknes but now light in the Lord walke as the children of light * 1 Pet. 4.3 11 What manner seede of election was there in those which wallowed in vnspeakable wickednes* Ioh. 2.1 What bud of righteousnes in Rahab the harlot before faith* in Manasses* in the Theefe* * 2 Kin. 21.16 * Luk. 23.42 12 Therefore as God finisheth the saluation toward his elect whereto he had appointed them in his eternall counsell through the force of his calling so he hath his iudgemeÌ„ts against the reprobate whereby he executeth his counsell concerning theÌ„ For somtimes he depriueth them of power to heare his word sometimes he doth make them more blind by the preaching thereof Of the former we haue an example in the nations from which God hyd the wholesome light of his wholesome doctrine about foure thousand yeeres before the coÌ„ming of Christ An example of wante of the worde Ob. They were not made partakers of so great a benefite because they were not worthie An. Their posteritie
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be
but they must necessarily be reuersed disanulled 21 Therfore when they forsake the Munkish life and take in hand some honest kind of life they are vnworthely accused of breach of faith periurie because they haue broken the knot which could not be loosed as it is commonly beleeued wherby they were bound to God the Church But it is no bond when God doth abrogat disanull that which man confirmeth Note CHAP. XIIII Of the Sacraments 1 BEside the preaching of the word there is an other help for our faith in the sacramēts which is of like sort And a Sacrament is an outward signe whereby the Lord doth seale vp in our consciences the promises of his good will What a sacrament is to support the weaknesse of our faith and we on the other side testifie our godlinesse as well before him and the Angels as before men Augustine calleth it a visible signe of an holie thing 2 The men of old vsed this word in that sence For so often as the olde interpreter would translate into Latine the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especiallie where mention was made of holy thinges Eph. 1.9 3.2 Col. 1.26 he translated it Sacramentum 3 By this definition we vnderstand that a Sacrament is neuer without a promise going before it but that it is rather annexed thereto as an appurtenance to this end that it may confirme the promise it selfe and may establish and make sure the same to vs. Of which meane God foreseeth that our ignorance and slownesse first and secondly our weakenesse stand in neede A medicine for our infirmitie and ignorance A similitude For the weaknesse of our faith is so great that vnlesse it be vnderpropped on euery side it is straight way shaken and doeth forthwith faint 4 This is that which they say commonly that Sacrament consisteth in the word preached vnderstood and the externall signe Obiect It is enough if the priest do onely recite the forme of consecration euen in Latine before men vnlearned Homil. in Ioh. 13. An. Augustine saith otherwise that the word being added vnto the element doth make a Sacramēt not because it is spoken but because it is beleeued This is the word of God which we preach Rom. 10.8 A popish dilemma sayeth Paule* 5 Obiect Either we know that the word of God which goeth before the Sacrament is the true will of God or else we knowe it not If we knowe it we learne no newe thing out of the Sacrament If we knowe it not the Sacrament shall not teach vs that whose force consisteth in the word An. Seales which are hung vpon publike actes Seales confirme writinges A similitude being receaued alone are nothing worth being hung vpon parchment they confirme that which is written So the Sacramentes haue this peculiar thing aboue the word that they are more fit to stay vp our faith seing they do liuely represent vnto vs the promises depainted as it were in tables 6 Obiect That which is earthly and bodilie can not confirme that which is heauenly and spirituall Whether a bodilie thinge can confirme that which is spirituall An. Earthly Sacraments do not confirme the spirituall truth but vs which are carnall 7 Obiect They be not testimonies of the grace of God because they are giuen to the wicked also The Sacramēts doe not giue grace to the wicked who notwithstanding do neuer a whit more feele thereby that God is fauourable to them An. Grace is offered but they refuse it by their want of faith Obiect If faith be good it can not be made better For there is no faith but that which doth firmly leane vpon the word of God An. None of the sonnes of men shal euer attaine to such perfection of faith but that he ought rather to pray with the Apostles to haue his faith increased* and to haue his want of faith holpen* Luk. 17.5 Mar. 9.14 Act. 8.37 8 Obiect Philip answered the Eunuch* that he might be baptized if he did beleeue with all his whole hart Therfore he would haue his faith to be perfect An. To beleeue with the whole hart is not to beleeue perfectly but hartily with a sincere mind to embrace Christ so Dauid with my whole heart haue I sought thee* I will confesse to thee with mine whole hart* Psal 119.10 Psal 12.3 Obiect If faith be increased by the Sacraments the holy Ghost is giuen in vaine whose worke it is to begin maintaine and finish faith An. For one benefit which these men set forth we consider three First the Lord teacheth vs by his word Secondly he confirmeth vs by the Sacramēts Last of all he enlighteneth our minds by the light of his holy Spirit and he setteth open an entrie into our hearts for the worde and Sacraments The confirmation of faith which should otherwise onely sound in our eares and be present before our eyes but not moue our inwarde parts 9 Therfore the ministerie of the confirmation and increase of faith is so assigned to the Sacraments The inward Maister doth make the Sacraments effectuall A similitude that in the meane season all this proceedeth from the holy Ghost If that inwarde maister be wanting the Sacramentes can do no more in our mindes then if either the brightnesse of the Sunne should shine to the blind eyes or if a voyce did soūd in deaffe eares 10 For lest the worde should sound in our eares in vaine and lest the Sacramentes should be present before our eyes in vaine the Spirite sheweth that it is God which speaketh to vs there he mollifieth the hardenesse of our harts and frameth it vnto that obedience which is due to the word of Cod. 11 For like as seede if it should fall in a barren plot of the field A similitude doeth but die but if it be sowen in arable lande well tilled and manured it will bringe foorth fruite with gayne So the worde of God if it shall hit vpon an hard necke it waxeth barren as being sowen in sand* Mat. 13.4 Ier. 8.15 if it get a soule mānured with the hand of the heauenly Spirit it wil be most frutefull 12 Yet the Sacramentes are so said truly to confirme our faith that manie times when the Lord will take away the confidence of the thinges promised he taketh away the Sacramentes themselues which we may see in Adam* and the Ephesians * Eph. 2.12 Gen. 3 22. Obiect The glorie of God is so farre diminished as it is deriued vnto creatures to the which so great power is giuen An. God vseth the instrumentes which he seeth to be expedient that all things may obey his glorie but we place no power in creatures 13 Obiect Sacraments are only signes whereby we are distinguished from profane men An. Sacraments are indeede sure testimonies of our faith before men but this is the chiefest thing that they serue for our faith before God