should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right hād of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe As Romanes 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answere his originall that it should bee a daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent to beleeue to assure as in that of Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the cōmon verse of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3◠4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not
the preacher outwardly serueth Christ speaketh vnto vs inwardly by his holy spirite Hence it is that the Gospell is called the power of God Rom. 1.16 And Esa 53.1 The arme of God that is to say the instrument of God truely mightie and powerfull to sauation Cannot God by inward inspiration beget faith in his seruants vvithout preaching of the vvord or the ministery of the Church Hee can doe it as he did in times past in Paule but that is extraordinarie and very seldome neither must we wish for that or rashly admit it But the perpetuall rule to discerne faith whether it be truely from god or no is that it must alwaies agree with the words of the Prophets and the writings of the Apostles Doth God create in our hearts full and perfect faith in one instant No but by certaine degrees and increasings in what measure and when it pleaseth him and by these meanes whereby hee doth plant the same in our hearts as the Philosophers say that we are and are nourished of the selfe same things as an infant is nourished and brought vp by the same bloud whereof it is formed the same being turned into milke by the same meanes doth God cherish and strengthen our faith namely by the continuall hearing of the worde of GOD. 1. Pet. 2.2 As new borne babes desire the sincere milke of the vvord that yee may grovv thereby For saith Chrysostome Our faith is like a burning Lampe vvhich is easily put out vnlesse oyle bee still povvred into it Now the oyle is the word of God 2. Our faith is increased by the often vse of the sacrament of the Supper according to Christs commaundement Eate yee and drinke yee 3. By daily and continuall prayers saying with Dauid Psal 68.29 Stablish O God that vvhich thou hast vvrought in vs. And with the Apostles Luk. 17.5 Lord increase our faith 4. By the practise of holy life and charitie towards our neighbour 1. Tim. 1.19 Keepe faith and a good conscience And 2. Pet. 1.10 By good vvorkes vve shall make our calling sure Is Faith giuen in one and the same measure to all beleeuers No but to some more to some lesse a Rom 12 3 6 Ephes. 1 16 yet no man hath lesse giuen him then may suffice vnto saluation God so ordaining the matter that they that haue more cōbats to vndergo in whom he doth set forth vnto the world more tokens of his glorie and power to them he giueth a more abundant measure of faith not that thereby they might attaine the greater saluation but that they might serue for the more excellent illustrating of his glorie and might bee presidents and examples vnto those that are weaker then they Is not that the Obiect of faith whatsoeuer the Church doth commaunde So doe the Papists affirme and yet in the meane while they do not set downe which be the lawfull markes of that Church but onely delude men vnder this glorious name whereas there is no other Church but that which b Ioh. 10.3 5.57 heareth the voice of the bridegroome Of the same opinion are those that doe commend an implicite faith or the Colliers faith which without inquirie or knowledge generally beleeues that which the Church beleeues and neuer cares for the vnderstanding of the particulers which it doth beleeue But wee deny it because faith rightly so called is the acknowledgement of the truth c 1 Tim. 2.4 Tit. 1.1 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstratiue and d Heb. 11.1 conuincing euidence And therefore it is not an ignorance in reuerence to the Church but an explicite and manifest knowledge of God and of his fauourable goodwill towards vs of Christ giuen vnto vs of his father for righteousnesse sanctification redemption which knowledge is no where taught but in the word of God Whereupon Paule Rom. 1.17 describeth faith to be that which is reuealed in the Gospell Seing implicite faith is no faith is it necessarie that euery man haue that faith that is in all respectes explicite and vnfolded If that be true faith which is explicite not of all the parts of the Scripture in generall but yet of the cheefe heads and those that are needefull to be knowne to saluation then it followeth that that is true faith wherein there is a knowledge of the chiefe principles of Religion and a desire to profit from day to day But are there not still many things hidden and folded vp in the Scriptures which notwithstanding we must beleeue Surely there be so because we being still compassed about with many cloudes of ignorance doe not reach vnto euery thing wherof we may obserue many examples in the Disciples of Christ not hauing yet obtained a full illumination and so also in them who being onely stirred vp with Christs miracles went no farther then onely the acknowledging of Christ to be the promised Messias Io. 2.23 and 6.26 And likewise in them who are onely instructed in the first principles of religion whose faith may yet be called implicite faith But to commend grosse ignorance of diuine matters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senselesnesse whereby a man doth assent vnto the iudgement of the Church for matters altogether vnknowne to commend this I say as an implicite faith is a verie absurd thing For as it is said Rom. 1.17 The iust man shall liue by faith And Rom. 16.19 I would haue you wise in that which is good that is in the knowledge of the truth and instructed also in wisedome that you may embrace that which is good auoide that which is euill and escape the sleights and traps of the false Prophets yea and openly withstand them but contrarily that ye be simple in that that is euill And 1. Cor. 11.28 Let euerie man trie himselfe and 2. Cor. 13.5 Proue your selues whether you be in the faith and 2. Pet. 1.5 VVith all manner of diligence ioyne vnto your faith vertue to your vertue knowledge and vnderstanding By which places it appeareth that the conceit of implicite faith is but a base and vnsauory fiction Seeing it is said of Abraham Rom. 4.20 That he did not doubt ought not wee therfore without all iudgement and inquirie simply to beleeue all things which are deliuered vnto vs to be spoken by God 1 It is certaine that Abraham did very well vnderstand the promise which he did beleeue 2 There is one iudgement which is merely humane and proper to the vnderstanding of the flesh which iudgement appeareth in a naturall man and this surely in the matter of faith is not to be admitted but there is another iudgement of a spirituall man who discerneth all things that is he vnderstandeth perceiueth them by the power and inspiration of the holy spirit but he himselfe is iudged of no man 1. Cor. 2.14.15 I say of no man for euen then when the Prophets doe iudge of the Prophets 1. Cor. 2.14.29 It is not the iudgement of man but of the holy
termes of faith and hope are taken one for the other b 1. Pet. 1.5 Rom. 8.24 And as Luther saith faith beholdeth the word of the matter hope looketh vnto the matter of the word Moreouer faith receiueth Charitie giueth and bestoweth Charitie is begotten of faith and not on the contrarie faith maketh vs the sonnes of God c Gal. 3.26 charitie trieth vs d 1. Ioh. 4.7 Iohn 13.35 whether we be the sonnes of God The obiect of faith is Christ offered in the Gospell with all his benefits the obiect of Charitie is God and our neighbour a Mat. 22 37 39 Furthermore faith endureth in this world and shall passe into a perfect knowledge in the other world but Charitie shall flourish most of all in the world to come 1. Cor. 13 13. The chiefe of those three vertues is Loue In respect of the vse namely toward our neighbour whereas the other two go no farther then the person of the beleeuer and hoper VVhat are the contraries of faith 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie the vnbeleefe of all infidels who say in their heart There is no God Psal 14.1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficultie to beleeue of the Christians which heare the word and doe not beleeue it and which conceiue a faith of God not according to the Scriptures but according to the imaginations of their owne hearts 3 Security of the flesh and contempt of Gods Iustice wherby sinnes are punished 4 The Iewes confidence in the flesh b Phil. 3.3 5 Presumption and confidence of our owne strength workes merits righteousnesse and worthines such as was in the pharisies Luke 18.11.12 6 Confidence and trust in the helpe of man c Esa 30.2 7 That Academicall distrust and doubting of God of the certaintie of Gods word of the grace of God or the forgiuenesse of sinnes that so that selling of workes of supererogation and suffrages for the dead may the more easily be retained 8 Desperation 9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture but likewise also of those that are deliuered by hand without writing Also that there is a beginning or bringing cause of all other vertues for the which we are iustified That there is a habite formed by Charitie vnto righteousnesse Moreouer that faith and doubting are not opposites and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture Besides what the Church beleeues that is the Catholicke truth That faith may remaine in the wicked and that therefore it doth not iustifie then which nothing can be said more slaunderous against sauing faith of which Christ saith Hee that beleeueth in him shall not perish but shall haue eternall life Iohn 6.40 Furthermore that faith is occupied onely in generall propositions as Hee that keepeth the commaundements shall enter into life And Hee that beleeueth and shall bee baptised shall be saued But not in these Particulars I shall enter into life I shall be saued or My sinnes are forgiuen mee For it were a vaine confidence for hope to applie those generall sentences vnto particulars and seueralles which yet may bee deceiued whereas Paule saith directly contrarie Rom. 5.5 Hope maketh not ashamed Lastly they account it impudencie or presumption to hope any thing without desert 10 The madnesse of certaine fanaticke persons who doe seuer the internall word as they call it from the ministration of the outward word And finally the madnesse of the Anabaptistes who dreame of the perfection of faith ⧠The thirtieth common place Of Repentance where of Regeneration From whence is Repentance deriued THE Latine word poenitentia is deriued from poena punishment because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word it rather agreeth with contrition or sorrowes which are in our soules through the acknowledgement of our sinnes then it doth with conuersion vnto God In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshuba conuersion or reuersion turning backe according to that Ier. 4.1 If thou wilt returne vnto me returne saith the Lord. By a metaphore borrowed from them that haue strayed out of their way and after long wandering doe returne vnto their first high way In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after the deed done to be wise to change our mind and purpose for the better to returne vnto a sound mind and so to grieue for the error by past as to amend it Whereupon some will haue it deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards as if it should be the correcting and amending of madnes and folly for alwaies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundnesse of mind And the matter it selfe well agreeth with both these interpretations the summe whereof is this That forsaking our selues we should turne vnto God and laying aside the foolishnesse of sinning we should put on a new minde and become wiser By another Greeke word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine poenitentia of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a thing done to be sorie grieued for which the Latines properly say poenitere So 2. Cor. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth to take griefe for any thing that is done Although I made you sorie by a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not repent though I did repent And Rom. 11.29 The giftes of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Such as can neuer displease him seeing once they did please him Also it is taken in ill part as it is written of Iudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought againe Math. 27.3 signifying sorrow and griefe wherewithall hee was swallowed vp For euerie man doth not repent that is sorrowfull and grieued but oftentimes falleth into a worse case then hee was before whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is alwaies taken in good part and signifieth sauing amendment Notwithstanding the Latine interpreter hath translated both the Greeke words by the word Poenitentia How many waies is the terme of Repentance vsed Foure waies 1 Synecdochially 2 Generally for the whole turning and conuersion of man to God 3 Specially for Regeneration 4 For the outward profession of Repentance VVhat is repentance taken Synecdochically It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sting of sinne or the prick of conscience and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greeke Diuines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soule commonly we call it Contrition And they make it double or of two sorts Legall by the preaching of the Law whereby the sinner being wounded with the searing
that Math. 21.22 whatsoeuer ye shall aske if ye beleeue ye shall receiue it For it is wondrous how god is prouoked by our distrust if we craue of him pardon which wee doe not looke for And indeed faith doth stay 1. vpon the promise or power and truth of the promiser 2 vpon the fatherly affection of God in Christs merite which is infinite 6 Vnderstanding for praier without vnderstanding of the things and words no lesse then without affection is hipocriticall and without fruite a 1 Cor. 14 15.16 7 Vnanimitie and brotherly agreement and pardoning of offences that is remission of anger and of hatred of reuenge laying aside affection and forgetting of iniuries b. 1. Tim. 2 8 c Esay 43 25 for remission of anger and of the fault belongeth to God alone and mutuall reconciliation as Acts. 1.14 The apostles continued in praier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with one accord So Math. 5 23.24 the partie disagreeing the speech being fitted to the manner of that time is commaunded to goe from the altar and first to be reconciled to his brother before he offereth sacrifice to god vnanimes 8 Perseuerance if we be not wearied with praying if we giue not place to afflictions or euils as they doe which are quite out of heart d Luk 11 9 Luk. 18 2 21 36 Rom 12.12 Eph 6 18 1 Thesse 3 10 5.17 Act 6 4 Act 10 2 Habacuck 2 3. Though the lorde tarie waite for him for comming he will come and shall not stay Yet the former conditions are not so required with extreame rigour but that god here doth tolerate manie infirmities in those that be his and so that the godlie do lament and chastice themselues and by and by come to themselues striue and endeuour whither they doe not eftsoons reach doth forgiue them as is shewed by the examples of Dauid Psalm 39.13 Stay thine anger from me till before I goe hence and be not Psalm 80.5 How long wilt thou be angrie at the praier of thy seruant and of Ieremie lament 3.8 when I cry and shoute he shutteth out my prayer Which are the outward circumstances or Accidents of praier Fiue Time place Gesture speech fasting When must we pray Ephes 6.18 praying alwaies 1. Thess 3.10 night and day praying exceedingly Psal 119.62 For so great is our needinesse wee sinne so often we are pressed with so many perplexities so many temptations do insult ouer vs so great is the heape of Gods benefits vpon vs that there is cause inough for all men why they should continually grone and sigh vnto God craue his helpe and prosecute him with thanksgiuing and praises Notwithstanding the auntients had set howres of praying as the morning noone and euening not for superstition but for order sake But in the new testament their is no certaine prescript time but it dependeth vpon the qualitie of affections and causes of praying howbeit to vphold our weaknes and to stirre vp our dulnesse it is profitable that euery one of vs should appoint to himselfe houres of praying as it were ordinarie namely when we rise in the morning when we goe about worke when wee sit downe to meate when we are fed with gods blessings when we betake our selues to rest so that this obseruing of howres want superstition But especiallie we ought to pray and giue thankes as often as either sorrowfull or ioyfull thinges are offered to vs or to our brethren b Exod. 15 1 Iudg. 5 1 Psal 50.15 Ier. 6 14 But to haue publique praiers it is meete that a certaine time in euery church be appointed so that there may be prouision for the profit of all and all things may be done decently and in order 1. Cor. 14.40 VVhere must we pray God in times past to one nation had appointed one place namely the Tabernacle c Exod 25 8 40.2 in other places often afterwarde the Temple of Solomon d 1. Kings 6.4 because they were the figure and type of the onely mediator and appeaser of god Christ the true temple by whome alone god will here vs. But Christ the truth of the temple Dan. 6 10 Luk. 18.10 Acts. 8.27 by his comming tooke away the cerimonie of a holy place Therefore it is lawful for vs to pray in any place and yet arightly and orderly so that it be godly and religiously obserued Psal 103.22 praise the lord all ye his workes in all places of his dominion Iohn 4.21.23 not in this mountaine nor at Ierusalem but the true vvorshippers shall vvorship the Father in spirit and in truth 1. Tim. 2.8 The apostle will haue men to pray euerie where as need shall require whether in the temple or out of the temple lifting vp pure handes vnto god For not the qualitie of the place but rather the piety of the partie that prayeth doth sanctifie the prayer Esai 56.7 yet notwithstanding Christ allowed a publique place appointed for common prayers and holie assemblies when he saith Math. 18.20 vvhere tvvo or three are gathered together in my name there am I in the middest of them And in this respect he called the temple the house of praier Math. 21.13 And the Auncients from their lawfull use called them Oratories onely we must take heed least we account the temples to be the proper dwellings of God from whence he doth the neerer giue eare vnto vs or attribute vnto them I know not what secret sanctitie which may make the prayer more holy before god For this doth Esay reproue chap. 66.1 and god Acts. 6.48 But seeing we are the temples of God if we will call vpon God in his holy temple we must pray within our selues What is it therefore that the Lord saith Math. 6.6 But when thou prayest enter into thy chamber and when thou hast shut thy dore pray vnto thy father which is in secret He doth not simplie condemne publique prayers made in the assemblie of the Church but by an Hebrew catalepsis respectiuely comparatiuely by entring into the chamber the corrupt affection of hypocrites that is to say that vaine glorie which they dyd seeke in prayers whiles that goeing forth into a publike place they did pray in crosse waies in corners of streets in double paths and in places where three or fower waies meete where men are wont to come together rather seeking the great assemblies of men which might see them praying then a departing into some solitarie place And by that manner of speaking he teacheth that hypocrisie that ambition that vaine glorie that wandering of the minde of it selfe too slippery is to be excluded from all praier And that a solitarie place is to be sought which may so farre helpe vs that being farre from all kindes of cares tumults of men we may descend and throughly enter into our heart VVhat ought to be the gesture of him that praieth A diuerse gesture is not prescribed but yet is
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
because the heart amongst all the intrailes and members in man is the first that liueth and the last that dieth And euery where in the Scriptures the speciall actions of the soule are ascribed to the heart d Mat. 15.18.19 Rom. 2.15 10.10 1. Pet. 3.4 Is the whole soule in the whole bodie and in euery part of the bodie the whole soule Of this mind is Augustine and some other after him as light is in the aire which is primarily by it selfe in the whole secundarily in the parts And that it is not only the forme act and perfection of the whole body but also of euery particular part And lastly that it hath no bodie and is not circumscribed in any place and is indiuisible But others thinke that like a certaine king she sitteth in some one part of the bodie alone and in one place as it were in her princely pallace doth diffuse her vertue thorough the whole bodie and that it doth exercise diuerse actions in the diuerse parts of the bodie according to the diuerse placing of the instruments in those parts which are necessarie for the doing of such actions So it reasoneth in the head it willeth in the heart it concocteth in the stomacke seeth in the eyes a 1. Cor. 12.17 to which opinion we subscribe touching which notwithstanding modest wits may forbeare till they be confirmed But how many parts or faculties of the soule be there Three essentiall according to Plato the vnderstanding facultie the facultie of anger and of lusting or after Aristotles the facultie of reasoning and discoursing of sense of liuing or nourishing For the same Aristotle saith the soule is that principium to wit inward and formall whereby we first liue haue sense and vnderstand But that distinction better befitteth the doctrine of Christians whereby the soule is distinguished into the vnderstanding which is also called the Mind and the Will or as the Scripture sometimes speaketh the spirit and the soule being taken in a more strict signification b 1. Thes 5.23 Heb. 4.12 What is the vnderstanding It is that facultie whereby we do discerne obiects either to be liked or disliked and the vnderstanding is double 1. Practising whereby we discerne good from euill right from wrong 2. Speculatiue whereby we distinguish truth from falsehood by the notions of goodnesse and truth which God hath put into our minds c Rom. 1.32 2.14 And what is the will A facultie of the soule whereby we either chuse or refuse the obiects so farrefoorth as the vnderstanding iudgeth them to be good or euill Which if it follow the rule of reason it is called election or consultation in a speciall manner but if otherwise it be moued by a false shadow and appearance of good then it is called both a passion and perturbation of the mind or an affection as also concupiscence Were all the soules of men created of God at once as the Angels were Origen and other Fathers haue bene of that mind and that they were as it were laid vp in Gods store-house but the contrarie is proued by the Scriptures For Gen. 2.17 Moses spake but of one soule Againe Dauid sheweth that soules are created successiuely in euery mans bodie Psal 33.15 who frameth their hearts that is their soules one by one and Zach. 12.1 Who frameth the spirit of man in the middest of him Rom. 9.11 the Apostle writeth of Iacob and Esay that before they were borne they had done neither good nor euill If they had done neither good nor euill then it followeth that their soules were not created from the beginning for it is against reason that all this while they should do nothing at all Whether was the soule of Euah made of Adams or not and whether are the soules deriued one of another by propagation or else new ones euermore created of God Some of the Fathers were of opinion that as one candle is lighted by another euen so the whole man is deriued of the whole man the soule of the soule the bodie of the bodie For say they first as one Lion begets another so by the power and efficacie of Gods blessing one man begets another who consists not only of a bodie but of a soule 2. Because we reade not that God created and inspired a new soule 3. Because the soule is the primarie seate of sinne in which Dauid saith his mother conceiued him Psal 51.7 4. Because in the first conception the soule is potentially in the bodie which according to the generatiue power giuen to mans seed is brought into act But the creation of the first soule as a plaine patterne sheweth what is the beginning of all other soules Againe Adam said of Euah Genes 2.23 This is now bone of my bone and flesh of my flesh but he saith not soule of my soule which he should haue said if so be that the soule of Euah had bene taken out of his soule Moreouer the testimonie of Zaccharie 12.1 is cleare who frameth or formeth the spirit of man in the midst of him And Eccles 12.7 The spirit returneth to God that gaue it Peter also commaundeth that we should commend our soules to the faithfull Creatour 1. Pet. 4.19 Besides that opposition doth seeme to require the same Heb. 12 9. where the fathers of our flesh are opposed to the Father of spirits because he doth not vse the helpe of men in creating of liuing creatures to which we must referre that of Esa 57.16 where in expresse words God is said to make soules to wit immediatly and not by propagation of man Yea the very nature of the soule doth testifie the same which is most simple and therefore indiuisible So then seeing to the propagation of it there is required a decision it is apparent that it hath not his beginning by propagation from the soule of the parents Neither indeed can spirituall substances be changed one into another and therefore as one Angell cannot beget another Angell euen so no more can one soule being of the same kind and nature produce another soule Wherefore it remaineth that it is created in the infusion of it and infused in the creating of it as August saith But herupon it will follow that God rested not from all his works Gen. 2.2 I answer out of Augustine that God rested from the workes of some new kind but not from the works of the same kind a Ioh. 5.17 By what meanes then is originall sinne conueyed to the children Neither by meanes of the soule nor by meanes of the bodie but by meanes of propagation from Adam alone For that all mankind is corrupted by Adam doth not so much proceed from generation vnlesse it be in regard of the manner that is so farrefoorth as one sinfull man begets another sinfull man as from the iust iudgement of God who as he had adorned all men in one as the roote and head of all mankind with originall iustice so after that
againe to repentance For whereas true repentance commeth from Gods spirit and we obtaine the spirit of God in Christ alone by faith therefore they can neuer repent who haue sinned against the holy Ghost and therefore can neuer obtaine pardon For if they repented certainly they should obtaine pardon as God promiseth by Ezechiel cap. 18.21 That he will be mercifull when a sinner shall truly be turned seeing God can no more despise him who truly repenteth then his owne spirit b 1 Ioh. 5.16 How doth vnpardonable sinne differ from mortall sinne 1 Because all vnpardonable sinne is mortall but not all mortall sinne vnpardonable 2 Because the mortall sinne becommeth veniall when they doe now beleeue who before did not beleeue but vnpardonable sinne neuer becommeth veniall because they neuer repent or beleeue who haue this sinne What sinnes come neere to this sinne 1 The sinne of the diuels who wittingly and willingly persecute the knowen truth with horrible hatred and furie 2 Denying of Christ proceeding of infirmitie 3 Sinnes against a mans owne conscience often repeated and fallen into are the way to sinne against the holy Ghost for as it is said of diseases of the bodie so fitly it may be applied to the diseases of the soule Too late is helpe of medicine found When old disease hath gotten ground What opinions are contrarie to this Doctrine The errour of the Donatists and Nouatians who denied that they who fell could haue pardon or remission of sinnes abusing that place Heb. 10.26 Whereas there is great difference betwixt the fall of them who sinne knowing of it and their fall who professedly do altogether depart and reuolt from Christ are delighted with impietie and make warre against the truth Otherwise Dauids and Peters cases were desperate yea we were all gone contrarie to that saying of Christ Forgiue seuentie times seuen times Math. 18.22 and Ezech. 18.21 At what time soeuer a sinner repenteth I will no more remember his sinnes And likewise this is contrarie to the examples of Dauid Ezechias Manasses Peter who were receiued into fauour and mercie ⧠The eighteenth common Place Of free will after the fall of man VVhat is vsually vnderstood in this disputation by the name of freewill A Faculty or power of mans mind or vnderstanding to discerne and know good or euill of the will to choose or refuse eyther and of the strength to performe eyther good or euill What is the reason of this name Liberū arbitriū In respect of the mind which sheweth the obiect to be chosen or refused it is called Arbitrium will and in respect of the will which voluntarily and of the owne accord followeth or tefuseth the iudgement of the vnderstanding it is called Liberum free Is there such free will in man after the fall There can be no answer made simply to this question but there is need of a twofold distinction for mens actions are to be distinguished whereof some are naturall and sensuall as to eate to drinke to moue from place to place some morall and animall or pertaining to the reasonable part of the soule such are priuate actions Oeconomicall or Politicall also outward actions in Gods worship and some are supernaturall or spirituall In the first sort of actions man hath choise left vnto him In the second the minde is much darkened the iudgement is not sound nor the will chearefull neither the strength able to performe Thereupon came that speech of Medea Video meliora proboque Deteriora sequor I see the better and approoue it But still the worse my mind doth couet In the third kind another distinction must be vsed for a man after the fall is considered in three respects before his conuersion and regeneration in his conuersion and after his conuersion VVhat thinke you then of the free will of man before his conuersion I thinke it is altogether wicked and euill for the soule though it remaine whole in the essence thereof with her powers the wil vnderstanding yet the strength ability of these powers vnto any spirituall good is lost For the vnderstanding is plainely blinde in heauenly matters destitute of the true knowledge of God and of the wholsome vnderstanding of the word according to Dauids saying Psal 14.3 a Rom. 3.11 There is not a man that vnderstandeth And of Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God And Rom 8.7 The wisdome of the flesh is enemy to God for it is not subiect to the law of God neither indeed can be And Ephe. 4 23. he biddeth vs be renued in the spirit of our mind by the spirit of the mind vnderstāding the principal part of the whol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosphers terme it The wil is altogether turned away from God Psa 53.3 There is none that seeketh God they are al gone astray 3 Our strength and endeuors are taken quite away they altogether become vnprofitable in the same Psalme b Rom. 3.3 And 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy ghost And 1. Cor 3.5 We are not sufficient of our selues to thinke any good thing And Phil. 2.13 It is God who worketh in vs both to will and to do Are we therefore like senselesse stocks in regard of spiritual things No for man is not spoyled by sin of the power of vnderstanding or willing but his vnderstāding is become blind his wil peruerse But what doth not Paule say Rom. 2.14 That the Gentiles by nature do the worke of the law in the 15 verse that they shew the worke of the law written in their hearts The Apostle speaketh of that natural knowledge which is writtē in the minds of all men which is sufficient to take away from men all pretence of ignorance and to make them vnexcusable but he speaketh not of abilitie to fulfill the law And Paule saith not that the Gentiles did the law but the things of the law that is certaine outward works agreeing in some sort with the law for in other places of Scripture as in Ierem. 31.33 they are said to haue the law writtē in their harts whose harts God hath circumcised by his holy spirit c Deut. 30.6 But the Gentiles excelled in notable gifts which gifts seeme to shew that mans nature is not altogether corrupted 1 The corruption and faultines of their nature was not purged away but kept in and restrained by God least that like a wild beast it should violently be caried to the mischiefe of mankinde 2 Those gifts were not common giftes of nature but speciall graces of God which he dispenseth and distributeth to men otherwise in themselues profane diuersly and in certaine measure that he may thereby prouide for the welfare of mankinde 3 Whatsoeuer in their actions was praise-worthie was polluted with ambition and was farre frō a desire of illustrating gods glory 4 They were not vertues properly but Images and
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
b Tit. 3.4 And therefore Rom. 3.24 they are iustifyed freely that is to say excluding all workrs not onely works going be-before faith but also those that follow faith or of Gods free gift and meere liberalitie By his grace by the redemption made by Iesus Christ and Rom. 4.16 Therefore the inheritance is by faith that it might be by grace that it might be sure And Rom. 11.6 If it be by grace then it is no more by workes or else grace were no grace And Ephes 2.8 By grace ye are saued through faith and that not of your selues it is the gift of God And therefore our Iustification is altogether free even as are also those things that go before it our Election and Vocation and that that followeth it namely sanctification For euen Christ himselfe also with his satisfaction is the free gift of God and it is of Gods grace and fauour that he will iustifie vs for anothers sake and for the righteousnes of another and so faith it selfe and likewise that by the comming betweene of faith we are iustified it is the gift God Finally that remission of sins is free Christ teacheth vs both in many other places and also Luke 7.41 by way of parable where he setteth downe the representation of the creditor and the debtor VVhat is the meritorious or materiall cause of our iustificacation that is to say for the which wee are iustified Not faith nor charitie nor works nor our merits nor the merits of the Saints nor sufferings nor Sacraments but Christ with his righteousnesse and that not only principally and euerie mans owne works or merits lesse principally but Christ alone altogether and that as farre as he is apprehended by faith Rom. 3.24 VVe are iustified freely by the redemption that is in Iesus Christ And 1. Pet. 1.18 knowing that you are not redeemed with corruptible things as siluer gold from your vaine conuersation receiued by the tradition of the fathers namely of those of whom it is spoken Ezech. 20.18 VValke ye not in the ordinances of your fathers neither obserue their manners but with the pretious bloud of Christ as of a Lambe vndefiled and without spot What doe you vnderstand by the name of Christs righteousnesse Not that essentiall righteousnesse of the verie diuinitie of Christ distributed amonge men or Christ himselfe as he is God stirring vs vp to doe that which is righteous as Osiander conceiued for this is to play the Manichee that is to say to faine a diffusion of Gods substance through all manner of things and to confound God himselfe with his effects that he worketh in vs. Neyther doe wee vnderstand by Christs righteousnesse that inchoated righteousnesse which is onely begunne in this world which Christ worketh in the regenerate by his spirit for that were to confound Iustification and Sanctification together But wee vnderstand both that most high and perfect puritie and integritie or Sanctification wherewithall Christ was endued in his humanitie from the verie moment of his conception by the holy Ghost which they call Habituall or Originall righteousnesse and Paule calleth it The law of the spirit of life in Christ which is opposed to our original vnrighteousnes or to our naturall corruption a Rom. 8.1.2 and is imputed vnto vs as also his actuall obedience proceeding from that habituall righteousnesse whereby he did in the verie act most perfectly obey the law of God which is opposed to our disobedience As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous Rom. 5.19 How many kindes are there of Christs obedience It is of two sorts Actiue and Passiue The Actiue obedience of Christ is his perfect fulfilling of the lawe which Christ did so fully and perfectly performe as that louing God with all his heart and his neighbour more then himselfe hee did satisfie euen the vttermost title of the law of which Math. 3.15 It becommeth vs to fulfill all righteousnesse And Math. 5.17 I came not to destroy the Lawe but to fulfill it Iohn 8.29 I do alwaies those things that please the Father And Phil. 2.8 He submitted himselfe being made obedient euen to the death of the crosse The Passiue obedience of Christ is his oblation or passion for seeing the reward of our sinnes is euerlasting death Christ alone who was only able to vnloose the bond of so many debts did indeede suffer death fo vs and by his death did breake the bonds of eternall death and so hauing paide the ransome did set men that were the debtors at libertie with God their creator By reason here of he is called The price a Gal 1 4 Coll. 1 14 1 Tim 2 6 1 Pet 1 18 of our Redemption a Sauiour a Reconciler and a Propitiation for our sinnes in whom and by whom wee recouer all that wee had lost in Adam Tell me whether beside this Passiue righteousnesse the Actiue obedience of Christ also whereby he did fulfill the law be imputed vnto vs by God for righteousnes that is to say whether are we iustified for the obedience that he performed vnto the law Or whether is our saluation only to be ascribed to the death and passion of Christ or else to his actiue life and to his inherent holinesse also Yes indeed 1 Because the actuall disobedience of Adam had made vs sinners And therefore by the contrarie the Actuall obedience of Christ hath made vs righteous Rom. 5.19 And verse 10. If when we were enemies we were reconciled by the death of the sonne much more being reconciled shall we be saued by his life 2 Because we did not onely stand in need of a satisfaction for sinne for the taking away of death but also of the gift of righteousnes to obtaine eternall life according to the precept and demaund of the law This doe and thou shalt liue And therefore Christ is not onely called the price of our redemption but the end also and perfection of the law to saluation to euerie one that beleeueth Rom. 10.4 And heereupon saith Ambrose Hee that beleeueth in Christ hath the perfection of the law 3 Because Christ did not onely offer himselfe to death for vs but did also sanctifie himselfe for vs that we also might be sanctified through the truth Iohn 17.19 And he is said To be made vnto vs of God wisedome righteousnesse sanctification and redemption 1. Cor. 1.30 4 Because the Passiue obedience of Christ was not meerely purely passiue but his Actiue obedience did chalenge vnto it selfe the preheminēce in the same Ps 40.7.8 In the volume of the booke it is written of mee that I should doe thy will O my God and I said loe I come And He was therfore offered because he would Esai 53.7 And as our priest he did offer himself an oblation for sinne and by his once offering hath he consecrated for euer them that are sanctified Heb. 10.7.14 the holinesse of Christ his sacrifice being imputed
From the resurrection of bodies for there would be no neede of the rising againe of the bodies of the faithful if there were not a life whereunto they should rise Moreouer the articles concerning GOD of Christ of the Prouidence and of the Iustice of GOD of the soules Immortâ—â—â—â—e of the resurection of bodies of the last iudgement could not stand vnlesse this article of life eternall bee annexed vnto them 4 From the handwriting of God written in the soule of euery one for the soule it selfe often teacheth vs there remaineth a iudgment with the feare whereof they are vexed who liue wickedly and they are renued in hope who loue godlines 5 From an Argument tending to absurditie because if only in this life that is if we hope in Christ for this life sake onely so that our faith hath respect to nothing else beyond this life we were the most miserable of all men 1. Cor. 15.19 6 From the testimonies of Scripture Dan. 12.2 some shall awake vnto euerlasting life Math. 25.46 The iust shall goe vnto life eternall Iohn 10.28 I giue vnto my sheepe eternall life Hebr. 13.14 Here we haue no continuing Citie but we seeke one to come 1. Iohn 25. This is the peomise that he hath promised vs euen eternall life 7 From examples for Enoch beeing translated heere into and afterward Elias were as an earnest penie thereof a Gen. 7 24. Heb 11 8 2 Kings 2 11 So was Christ also ascending into the heauen whose pleasure is that where he himselfe is we should be with him likewise Iohn 14.3 and 17.24 8 This an article of our fath I beleeue that life euerlasting What are the Epithites whereby it is commended in Scripture 1 In commendation it is called the kingdome 1 of God 2 of the father 3 of heauen b Math. 7 21 2 Metaphorically Abrahams bosome c Luk. 16 22 by a Metaphor taken from the bosome of parents wo are said to haue and carie their little children in their bosome because the faithfull like deerely beloued children being recouered out of this miserable world are cherished and refreshed in the embracing of the father of all the faithfull and are safe and free from all the perilous stormes of this life And there is a place wherin Christ hath prepared vs a mansion as himselfe declareth Math. 8.11 Many shall come from the East and from the West shall sit downe with Abraham Isaack and Iacoh in the kingdome of heauen Augustine though where it should be Epist 99 ad Evodion confese Lib. 9 3 confesseth he knoweth not yet defineth it to bee an habitation of secret rest and affirmeth that therein liâ—â— the spirits of the blessed and there they enioy the gladsome presence of God 3 Analogically or by proportion Paradise or a place of delight and pleasantnesse e luk 23.43 by allusion to that garden planted in Eden of the situation whereof it is fond to dispute seeing it is manifest that the vniuersall earth was made waste by the Deluge 4 The house of the father a Ioh. 14.2 5 Metonymically the fulnesse of ioyes b Psal 16.11 6 The Lords ioy c Math. 25.21 7 The new holy and durable Ierusalem that shall be d Heb. 13.14 Reuel 21.10 8 An inheritance immortall and vndefiled and that withereth not reserued in heauen e 1. Pet. 1.4 9 The glorie of God because that eternall life consisteth in the communication of Gods glorie Rom. 3.23 All haue sinned and are destitute of the glorie of God 10 Our glorie for this is that alone wherein we may rest safely 1. Cor. 2.7 We speake the wisedome of God in a mysterie euen the hid wisedome which God had determined before the world vnto our glorie 11 Rest f 2. Thess 1.7 12 Refreshing g Act. 3.19 13 Peace h Luk. 1 79 14 So great happinesse as cannot be contained neither in the eies nor eares nor mind of any man i Psal 31 20 Isai 64 4. 1. Cor. 2.9 But why is it called eternall Because it shall neither be temporarie or determined in any certaine limits neither is it short vaine or subiect to any change as this our life is k Gen. 3 19 Ioh 14 5. and although it haue a beginning yet shall it neuer be taken away from them to whom it shall once be giuen l Math. 25 34 but shall last for euer without end What is life eternall It is a glorious estate wherein the elect being most perfectly ioyned vnto Christ their head after the Resurrection that shall be of the dead m Rom. 8 29 1 Câ—r 15.49 Phil. 3.21 Reve. 2 31 shall know God with his Angels in heauen after such a manner that we are not worthie yet to speake of and shall enioy his presence and praise him for euer hauing obtained the soueraigne good that Christ hath purchased for vs and shall be conformable vnto his likenes in bodie and soule as he is man Or it is the state of the blessed after this life wherein shall be a perpetuall acknowledgement of God perpetuall righteousnesse without sinne and death continuall ioy free from trouble griefe heauines and mourning n Ioh. 17.13 24 Isa 25 8. Reve 7.16 17 21.4 In a word eternall life shall be a certaine perfection of soules and bodies wherein there shall be nothing blame-worthie but according to the pleasure of God all things shall perfectly serue the will of Christ the Creator and Redeemer VVhat are the causes of euerlasting life The principall cause is God who of his mercie and free goodnes giueth and bestoweth it on vs through and for Christ our mediator a luk 12 32 Rom. 6 23. Eph. 1.5 2.5 luk 12.32 Iohn 6.40 This is the will of him that sent mee that euery man which seeth the sonne and beleeueth in him should haue euerlasting life and 1. Iohn 5.11 The meritorious very efficient cause is Christ onely Iohn 14.6 I am saith hee that way and that truth and that life The instrumentall offering and reuealing is the Gospell b Rom. 1.16 17 The instrumentall receiuing cavse is faith 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules The sealing cause is the holy Ghost c Eph. 1.13 14. but good workes and afflictions are not the cause of receiuing but the way of the kingdome saith Bernard And Act. 14.22 Through many tribulations must we enter into the kingdome of heauen Why is the gate called straite and the way narrow which leadeth vnto life Math 7.14 1 Because it was vtterly vnknowne and not to be found out by humane reason but Christ hath reuealed it vnto vs. 2 Because there is one onely passage vnto life through Christ not many 3 Because few enter in thereat if we compare them with the fashions of the world as the way of vertue compared to the waies of vices is narrow for that it hath but
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe