confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
The diuel goeth about like a roaring Lyon 3. The triall in exercise of godlines 3. The trial or exercise of godlines that we may bee established and go forward in spiritual gifts and that both vnto our selues others our hope faith patiēce may be made known Eccle. 34.10 He that hath not been tempted what knoweth he So then it is apparant that glorying in prosperity is but vaine Rom. 5.4 Experience bringeth hope 4. 4. Particular defects in the godlie Particular defects and fallings in the Saints Diuers haue diuers defects and therefore Gods chastisements also are diuers God sheweth that hee is angry also with the sinnes of the godly and is desirous that they returne from them The scriptures are rise and ful of examples hereof As in Dauid when he numbred the people when he committed adultery and added murther vnto it God shewed his wrath in plaguing the people for the former and in taking away by death the child borne in adultery hee shewed his anger against his adultery Againe hee shewed how desirous hee was to haue him rise againe by sending his Prophet to make his sinne knowen vnto him and so to call him to repentance So many times dealt he with the Israelites also whose often falling as also Gods often recalling them is in the Scripture frequent 5. The confirmation or testimonie of their doctrine in their martyrdomes Ioh. 21.18 5. The confirmation and testimony of the truth by their martyrdome 6. Their glorious deliuerie Peter is foretold by what death he should glorifie God and confirme the doctrine of Christ which he preached 6. The glorious deliuery that is the manifestation of the immeasureable wisedome power mercy and iustice of God in the miraculous wonderful deliuerance of the church God bringeth his into extreme dangers findeth out sheweth a waie of deliuery where no creature could saue or deliuer them 1. Sam. 2.6 He bringeth down to hel and bringeth back againe 7. The making of a conformity between the members and Christ their head 7. A conformitie between them and Christ both in afflictions in glory 2. Tim. 2.12 If we suffer with him we shal also raign with him Rom. 8.29 Those which he knew before he also predestinate to bee made like to the image of his sonne Ioh. 11.16 and. 16.20 Mat. 10.24 The seruant is not greater than his Lord neither the Disciple aboue his master 8. The afflictions of the godly in this life are a testimony confirmation of the iudgement and life to come 8. A confirmation of the life to come Because the iustice and truth of God requireth that at length it goe wel with the good and il with the bad But this commeth not so to passe in this life Therefore there is remaining yet another life And hence we are to aunswere the argument which the worlde vseth against the prouidence of God The Church of God say they is not the Church because it is oppugned throughout the whole woorld and troden vnder foote of al men Answere This argument maie bee wel inuerted on this wise The company of those that embrace the doctrin of the Prophets and Apostles are in a good cause vniustly oppugned and afflicted by the wicked and reprobate Therefore they are the true Church and the people of God and are to be at length certainly fullie and gloriously deliuered the wicked being cast into eternal tormentes For God is iust and true Therefore he wil be one daie a reuenger of those iniuries whereby not onely the Godly in this life are hurt but the glory also of God himselfe is by the wicked obscured and darkened and troden vnder foote 3. What are the comforts and consolations which are to be opposed against afflictions OF comforts in afflictions some are proper vnto the Church some are common to it with Philosophie Comforts in afflictions Proper are the first and two last of those which shall be recited The rest are common and that but in outwarde shewe onely and in name Remission of sins and reconciliation vnto God but not beeing further entered into and discoursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest Because without this wee cannot rightly apply the rest vnto vs neither reape any comfort from them But if this bee well setled the rest follow of their owne accorde For they who are not certaine of the remission of their sinnes alwaies doubt whether the promise of grace belong vnto them but he who is certaine of this knoweth that the anger of GOD punishments and eternall death are taken away and that those euils which are laide vpon him are no punishment but a fatherly chastisement Roman 5.1 Beeing iustified by faith we haue peace toward GOD. Againe If when we were enemies we were reconciled to GOD much more beeing reconciled wee shall bee saued Roman 8.3 If GOD be on our side who can be against vs The reason is because take awaie the cause and you take awaie the effect take awaie sinne and the punishment also of sinne is taken awaie 2. The necessitie of obeying GOD 2. The necessitie of obeying God and the loue which we ow him and the loue due vnto him The Godlie knowe that they must obey the fatherly wil of GOD in suffering euils both bicause he wil that they suffer them and also because he hath so deserued of them as that they ought for his sake to suffer far greater and lastly because they are his fatherly chastisemēts Iob. 2.10 Shall we receiue good at the hand of God and not receiue euill Psal 3.9.9 I held my peace because thou diddest it Iob. 1.21 Blessed be the name of the Lord. The Philosophers also say that it is patiētly to be suffred which can not be altered or auoided and that it is foolishnes to kicke against the prick But in the meane while they hold a fatal necessity and in suffering calamities submit not themselues to god neither acknowlege them to be a iust punishment neither suffer thē to that end as thereby to obey him And therefore they find either smal or no comfort at al hereof 3. The worthines of vertue 3. The worthines of vertue that is of obedience towards God which is tru vertu for which a man is not to cast away his courage in bearing the crosse Mat. 10 37. 16.25 He that hateth not his father and mother for my sake is not worthy of me He that seeketh to saue his soule shall leese it This dignity of vertue doe the Philosophers most of all vrge but coldly 4. A good conscience because they are destitute of true vertues 4. A good conscience The godly are assured of remission of sinnes in Christ and haue a purpose to obey God and therefore beare a good conscience vnto themselues in Christ The Philosophers comfort not theirs on this maner For the Philosophers beeing once afflicted thinketh why
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
In the end and the meanes whereby they are wrought Furthermore they haue this as their chiefe end that they may confirme idols superstitions manifest errors mischiefs But the miracles with which god hath set foorth his church are works either besides or contrarie vnto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest god hath wrought many miracles for the confirming of his truth whose verie shew the diuel is neuer able to imitate or resemble as are the raising of the dead to stay or call backe the course of the Sunne to make fruitles and barrain women fruitful But especially the miracles of God are distinguished by their endes from the diuelish and fained For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God and that in respect of the glorie of the true God of godlines and holines and the saluation of men And therefore is it said of the miracles of Antichrist 2. Thessal 2. That his comming shal bee by the working of Sathan with al power and signes and lying wonders and in al deceiueablenes of vnrighteousnes among them that perish c. Now if any be so bold as to cal in question 2 Obiection They are doubtful Answere The Antecedent is false whether or no the miracles which are reported in the Scriptures were done so indeed he is out of al question of ouer great impudency For he may after the same maner giue the lie to al both sacred and profane histories But let vs first vnderstand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publik face of the Church and mankind In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles which men had neuer seen Furthermore the doctrine which they brought was strange vnto the iudegement of reason and contrarie to the affections of men and therefore their miracles except they had bin most manifest woulde neuer haue found credite Also it clearly appeareth both in the miracles themselues and in the doctrine which is confirmed by them that they who writte them sought not their owne glory or other commodities of this life but only the glory of God mens saluation To these arguments agreeth not only the Testimonie of the Church but the confession also of the verie enemies of Christ who surely if by any meanes they could woulde haue denied and suppressed euen those thinges that were true and knowen much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure 5 Oracles Obiection The Heathens also haue Prophecies Answere 5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine in like manner the foretellings of thinges to come and the correspondence of euentes which could not bee foretold but by God reuealing them And albeit the heathens also and others boast of their prophecies and oracles yet great and manifold is the difference betweene them the sacred Prophecies which sheweth euidentlie enough that these were vttered by diuine instinct but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God For they squared from the truth and iustice of God before time reuealed they countenanced wickednesse and idolatry they were poured out by Prophets who were stirred with a furious and diuelish pang they were darke or doubtful and wheras they were vncertaine oftentimes by a false hope they allured those who listened vnto them into hurt and destruction at leastwise they were vttered of such things whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before or else because he did know that by the permission and commaundement of God hee should bring them to passe Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished neither doe they diminish the authoritie of the holy Scripture in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these 6 The confession of the enemies them-selues 6 The confession of the enemies because whatsoeuer is true good in other Sects that also Christian Religion hath and that more clearly and better neither can those natural principles be refelled And if other sectes haue anie thing which agreeth not with our doctrine that may easily be refuted but if they haue any thing which cannot be refuted they haue stollen that from vs which is the Diuels woont Yea our verie enemies themselues are constrained to confesse that our doctrine is true yea the Diuel himselfe too Thou art the Sonne of God Luke 4.41 For of that force and nature is the woord of God that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted how much the more stubburnelie they kicke against the pricke Euen as it is said Heb. 4. The word of God is liuely and mightie in operation and sharper then any two edged sword and entereth through euen vnto the diuiding asunder of the soule and the spirit and of the iointes and the marrow and is a discerner of the thoughts and intents of the hart And Luke 21. I wil giue you a mouth and wisedom wher-against al your aduersaries shal not be able to speak or resist 7 The hatred and oppugning of the diuel the wicked Iohn 8.44 7 The hatred and oppugning of this doctrine by the diuel and the wicked which is a testimonie that it is true For the truth breedeth hatred The diuel was a lier from the beginning He endeuoureth therefore to oppresse the Law and the Gospell that faith and honestie may bee destroied He doth therefore together with his complices persecute the truth because it doth more sharply accuse him than other sectes Iohn 7.7 The world hateth me saith Christ because I testify of it that the woorkes thereof are ill 8 The marueilous preseruation 8 The maruailous preseruation of this doctrine against the furies of Satan and enemies of the Church None is so much assailed none also continueth so sure Others are not assailed and yet they perish most speedily 9 The punishments of the enemies 9 The punishmentes of the enemies as of Arius Iulian and others Albeit in the world for the most part the wicked florish and the Church is oppressed yet that it falleth not Objection 1 so out by chaunce The enemies of the church doe florish Aunswere For a short time neither because God is pleased with them the euents witnes and the Scripture very often doth iterate it For the Church is alwaies preserued euen amidst her persecutions when as the short felicity of Tyrants wicked imps hath a most dolefull and aeternall destruction
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
be taken away 3 Instance The Scripture a long time not knowen From this verie place may we easily refute that which they obiect That wee our selues in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church do confesse the obscuritie of it For the ignorance which hath bin from the beginning of the world and shall bee to the end in the aduersaries of the truth is not to bee imputed to the obscuritie of the Scriptures but to their owne peruersnesse who haue not a desire to know and embrace the truth As the Apostle saith 2 Thes 2. Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Manie places obscure yet wee confesse that there are some places of Scripture which haue losse light more difficulty then others But first they are such that although they were not vnderstood yet the ground may both stand and be vnderstood Furthermore the interpretation of these places dependeth not of the autority of mē but the exposition of thē is to be sought by the conference of other places of Scripture which are more cleare or if we can not finde it yet least wee should affirme any vncertaine thing concerning diuine matters our conscience not satisfying vs in it wee must suspend our iudgement vntill God shal open vnto vs some certaine meaning and in the mean season wee are to hold those with thankfull mindes in which God hath left no place of doubting for vs. 5 Instance Of the necessity of interpretation Act. 20. But when wee answere thus vnto our aduersaries they rise againe vpon vs out of those thinges which wee grant them For because we confesse that some places of Scripture are harder to be vnderstood then others and that by occasion of the dulnes and slownes of mans minde in learning diuine matters neither those things which are most cleare are vnderstood of the people as the Eunuch of Queene Candaces doth complain How can I saith he except I had a guide And that the ministerie it selfe was therefore ordained of God in the Church for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selues in writing and teaching doe expound the Scriptures and do exhort al men to the reading and hearing the exposition thereof Out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessarie and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controuersie to be receaued But we first confesse that the interpretation of the scripture is necessarie in the Church not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible whereas both God is able when it pleaseth him to instruct his euen without the Scripture it selfe much more then without the exposition of his ministers and the godly learne many thinges out of the Scriptures without interpreters and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit heauenly doctrine seemeth alwaies alike obscure vnto vs whether it be expoūded by the word of the Scripture or of the church but for that it pleased God to appoint this ordinarie way of instructing vs and himselfe hath commanded the maintenance and vse of his ministery in the Church that it should be an instrument which the holy Ghost might most freelie vse for our saluation Againe Interpreting must not be a deprauing of the Scriptures although interpretation of scripture be necessarie yet this is so far from graunting anie licence vnto the ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone which is comprehended in the Scriptures then this verie function of expounding the Scriptures For to interpret another mans woordes is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them but to render the same meaning and Sentence either in more words or in more plaine words or at least in such as may be more fit for their capacitie whom wee teach and withal when there is need to shew that this is the mind of the autor which we affirme to be Three points to be obserued in interpreting Now such an interpretation of Scripture is made by these meanes that first the phrase be considered and the proper sense of the woordes found out then that the order and coherence of the members or parts of the doctrine which is conteined in the text of Scripture be declared Thirdly that the doctrine be applied to the vse of the Church which it hath in confirming true opinions or refuting errors in knowing of God and our selues in exhorting in comforting and in directing of our life as Paul commaundeth 2. Tim. 2. Studie to diuide the word of truth aright And to Titus cap. 1. A Bishop must holde fast the faithful word according to doctrine that he also may be able to exhort with wholesome doctrine Lib. 2. conhaereses and improue them that saie against it And wiselie did Epiphanius aduise Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense but they must be vnderstood as they are and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument That is Al places of scripture are not to be transformed into allegories but we must seeke out the proper sense of the words by meditation and sense that is vsing the rules of art and hauing a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly vsed in the Church 6. Inst Concerning the diciding of a controuersie about the text and meaning thereof But here is cast in another difficultie for that in controuersies concerning the text and the meaning thereof such a iudge is required whose authoritie and testimonie may suffice for determining of the meaning of the text For when both parties saie they who striue about the meaning plead ech of them that his interpretation is true except iudgement bee giuen of such a iudge from whom it may not be lawful to make anie appeale the contention wil neuer bee decided and we shal stil remaine doubtful of the sense of the Scripture Furthermore this iudgement must needs belong vnto the Church for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessitie rest vpon that as the assured meaning of the Scriptures And hereof they saie
They are shut from pardon who are shut from repentance so that they who so sinne neuer returne to God by true repentance Now they who are excluded from repentance are also necessarily excluded from remission of sinne Christ Mat. 12. calleth this kind of sinne The sin or blasphemy against the holy Ghost when he saith Wherefore I saie vnto you euerie sinne and blasphemie shall bee forgiuen vnto men They are shut from repentance who sinne against the holie Ghost Why it is called in special a sinne against the holie Ghost but the blasphemie against the holie Ghost shal not be forgiuen vnto men But it is not therefore called the sinne against the holie Ghost as if the holy Ghost might be offended by any man and not the father also the Son but because the reuealing of the heauēly truth is the work of the diuinity which is immediatly wrought by the holy ghost And therefore they who witting willing resist this are blasphemous indeede against al the persons of the Godhead but in a more singular and special maner against the holy ghost that is against his proper immediate operatiō working in their minds That this kind of sin is signified by this name it hereby appeareth for that none can after a peculiar maner sin against the holy ghost but they on whom he hath bestowed a peculiar proper benefit that is a benefit immediatly giuē by himself appertaining to his sanctifieng or office which he exerciseth in the Church which is the very light of truth kindled in their minds The same appeareth by the speech of Christ Marke 3. plainly declareth whē he saith For they said he had an vncleane spirite that Christ did attribute this sinne vnto them who being conuicted as cōcerning the doctrin of Christ and his diuine works yet notwithstanding did against their conscience ascribe these thinges to the diuel The same is shewed by other places where this sin is described As Heb. 6. For it is impossible that they which were once lightned and haue tasted of the heauenlie gift and were made partakers of the holie Ghost c. if they fall awaie should be renued againe by repentaunce And 2. Pet. 2. If they after they haue escaped the filthinesse of the woorlde thorough the knowledge of the Lorde and of the Sauiour Iesus Christ are yet tangled againe therein ouercome the latter end is worse with them than the beginning Who sinne against the holie Ghost Out of which sayings first we vnderstand that not al the reprobate who perish not obtaining remission of their sinnes doe sinne against the holie Ghost but that this sinne falleth only on them who are lightned by the holy Ghost with certaine knowledge of the truth that which hapneth not to al the reprobate although so much neuerthelesse is reuealed to al of them concerning God as may suffice for the iust condemning of them and their posterity For the holy ghost is not giuen but to them who are endued with the knowledge of the heauenly doctrine as it is said Iohn 14. whom the world cannot receiue because it seeth him not neither knoweth him Likewise Luk. 12. The seruaunt that knoweth the wil of his master Wherefore some perish vnto whom the holy Ghost hath not giuen this light of truth and therefore they doe not commit this peculiar sinne against the holy Ghost If it be obiected The difference between other sinnes not pardoned and this sin against the holie Ghost That euerie vnpardonable sinne is a sinne against the holie ghost because Christ saith that the sinne against the holie ghost is vnpardonable But final perseuerance in whatsoeuer sinne without repentance is remitted to no man And therefore it is a sinne against the holie ghost and by a consequent all that perish sinne against the holie ghost The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme For in the Maior it signifieth that kind of sinne which is neuer remitted to any because whosoeuer commit it whether at the end or before the end of their life they perseuere in it euen to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not which indeede are not remitted to them because they perseuere in them to the end without repentance and they are vnpardonable not before the end but in the very end of their life yet are they remitted to others who perseuere not in them but repent For perseuerance in sinnes is nothing else than the sinnes themselues which are continued vnto the end therfore this is the meaning of the Minor Sinnes in which men perseuere without repentaunce vnto the end are not pardoned them who perseuere in them But now all men doe not perseuere in them as they perseuere in the sin against the holy Ghost euen whosoeuer once fal into it And christ in this speech sheweth not for what sins men are punished with euerlasting death For it is certaine that it befalleth for all sins of which men repent not but he sheweth what sins are such as whosoeuer doe commit them they do neuer repent This he affirmeth of no kind of sin but only of blasphemy against the holy Ghost Secondly out of the testimony alleadged we gather that the sinne against the holy Ghost is not euery Raigning-sinne The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne whether committed against our conscience or against the knowen truth but a sinne against the whole first table of the Law and not one onely part of it but a defection from al religion or godlinesse and such a denying or oppugning or contumelious handling of the true doctrine of God and his will as proceedeth not of weaknes or terrour or fear or torment but of a purposed and stubburn maliciousnes For the obedience of the first table is after a man hath once tasted of the word of God reuerentlie to obey and subscribe vnto it Neither depart they from a part of doctrine but from all religion who so fall that they crucifie againe to themselues the sonne of God and treade him vnder foote count the bloode of the testament as a profane thing and despite the spirit of grace Neither doe the Iewes sin of weaknes in ascribing the works of Christ to the diuel or hereticall men after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God neither they who vnder the name and shew of Christ remaine stil dogs swine returning at length to their vomit wallowing in the mire from which for a while in outward profession and hypocrisie they abstained And hereby may be esteemed and iudged in some sort the grieuousnes of this sin whereas it commeth nearest to the sin of the diuels who knowing the truth yet stood not in it but doe despite it with hatred and horrible fury and endeuour vtterly
those thinges to themselues which they knowe out of the word of God What temporarie faith is Temporarie faith is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles to professe it and to reioice in the knowledge thereof and to glory therein for a time yet not for any feeling of gods grace towardes them but for other causes whatsoeuer Temporarie faith is lead in a string with the commodities of this world and with them doth liue and die and therefore without any true conuersion and finall perseuerance in the profession of that doctrine This faith or approbation of Gods truth and ioy therein is not true sound and perpetual but only dureth for a season because it ariseth and dependeth of temporary causes which may bee changed and taken away as the desire and pleasure of knowledge glory honours and other worldly commodities whether publick or priuate true or apparant in shew These commodities being gone once and persecution or some other temptation arising it must needs be also that this faith must fail This definition is drawn from the words of Christ Matth. 13.20 Hee that receiueth seede in the stony ground is he which heareth the word and incontinently with ioie receiueth it that is embraceth and professeth it and reioiceth in it yet hath he no roote in himselfe that is hee wanteth applying of the merit of Christ confidence therein and the regeneration of the holy ghost Wherefore it is only a resemblance and shew of godlines not true godlines and faith It differeth from historical faith 1. For that this temporarie doth fore put historicall Further it addeth something vnto knowledge as profession of doctrine and a certaine godlinesse gladnesse and glorying or reioicing because of the knowledge of the truth but at length it saileth Historical faith is onely aknowledge This difference is thereby confirmed in that the Diuels haue historicall faith for they beleeue tremble but they haue not this Temporarie faith First because that knowledge and faith which they haue neuer faileth or is extinguished but remaineth in them perpetually Againe neither ioy they in their knowledge neither doe they professe it but though they know it to be true yet do they horribly persecute it and would haue it wholy rooted out Now if any man had rather comprehend this temporary faith vnder historicall I am not against it But then must degrees be made of historicall faith to wit that in some it is ioined with a certaine ieioicing and profession as in those who reuoult from the doctrine of the Church and godlinesse in others not so as in the Diuels and damned persons and so the matter commeth all to one Obiection But the Diuel hath often professed Christ therefore he doth not oppugne his doctrine The Diuel Professed Christ that for his testimonies sake he might the lesse bee beleeued Aunswere He did this not for any desire of promoting and aduanncing Christs doctrine but for the hatred he bore vnto it that by his testimony he might cause it to be suspected and might mingle therewith his owne errors and lies Therefore doth Christ commaund him silence Matth. 1.25 As also doth Paul Act. 16.18 Wherefore it is but an accident vnto historicall faith for the Diuell to professe those thinges which he knoweth to be true although hee greatly detesteth them as also men for some cōmodity or vpon some other cause sometimes professe those thinges which they hate and the memory whereof they woulde haue abolished both out of their owne mindes and out of the minds of al men What the faith of working miracles is The faith of Miracles is an especial gift of working miracles that is it is a certaine persuasion springing from an especiall reuelation and promise of god whereby a man firmelie resolueth that some extraordinary or miraculous woorke and contrarie to nature shall come to passe by gods power which hee hath foretolde or woulde haue to bee doone in the name of God and Iesus Christ. This kinde of faith is prooued out of the Apostle 1. Corinth 13.2 If I had all faith so that I could remooue mountaines c. For although this speech bee vnderstoode of all the kindes of faith excepting iustifieng faith yet is it especially referred to the faith of Miracles as Christ also saith Faith of miracles cōmeth by speciall reuelation Mat. 17.20 If ye haue faith as much as a grain of mustard seede ye shal saie vnto this mountaine Remoue c. That this faith is diuerse from the other kindes neither to bee drawen simply out of the word of god but by an especial reuelation of god comming thereto without which miracles cannot be wrought we prooue by these reasons 1. By that saying of Christ If ye haue faith as much as a grain of mustard seede But manie holie men who both knewe the historie of Gods woorde and reioyced therein and applyed it vnto themselues had faith yet did they not remooue mountaines Therefore this is a diuers kind of faith from that which they had 2 Many endeuored to cast out Diuels without anie reuelation from aboue as the Sonnes of Sceua Act. 19.14 With whom it fell out ill the spirite of the possessed man inuading disarming and wounding them 3 Simon Magus Acts. 8.13 is saide to haue beleeued and yet could hee not woorke miracles and therefore he would haue bought and gotten this power with mony 4 The Diuell knoweth the storie of the Scripture neither yet dooth hee woorke miracles because none besides the Creatour is able to chaunge the nature of thinges 5 Iudas did woorke miracles and yet Ioh. 6.70 hee is saide of the Lorde to bee a Diuell that is not to haue a iustifieng faith He had therefore some other faith to witte the faith of Miracles Historicall and perhaps also Temporarie faith So Matthewe 7.22 Manie shall saie vnto Christ Haue wee not by thy name cast out Diuels But CHRIST will aunswere them I neuer knewe you Wherefore this gift of woorcking miracles is giuen to hypocrits also For albeit they haue alwaies Historicall faith ioined therewith yet haue they not alwaies Iustifieng faith The other kindes of faith extend to all thinges that are written in the woorde but this of Miracles is appropriated and restrained to some certaine workes or effects to come Iustifieng or sauing faith What Iustifieng faith is as it is described out of the word of God in the 21. question of the Catechisme is not onelie steedfastlie to assent to euerie woorde of GOD and in this also to the promise of grace for Christes merit but also a confidence and full perswasion applieng to euerie one that promise that is whereby euerie man in his minde is fully and certainely perswaded that not onely others but himselfe also hath God fauorable vnto him according to the promise of grace and therefore reioiceth in God and ouercommeth all pensiuenesse and feare The differences of Iustifieng faith from
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
is set downe at the right hande of the father there is no cause why wee should doubt at all of our saluation he shall keepe it safe for vs and at length most assuredly and certainly bestow it vpon vs. Ioh 10.28 No man shal pluck my sheep out of my hand And cap. 17.24 I will that they which thou hast giuen me be with me euen where I am FROM THENCE SHAL HE COME TO IVDGE THE QVICKE AND THE DEAD IN this Article three common places fal in one and meet together which are diuerse in themselues namely of Christes second comming of the ende of the woorlde and of the last iudgement Of these places we wil speake iointly as which are linked betweene themselues yet so that the chiefe of them is that of the lâ—st iudgement For to little purpose were it for vs to think of christs second comming except we did furder coÌ„sider to what end he should come I beleue in christ who shall come to iudge the quick and the dead that is I beleeue 1. That at the second comming of Christ shall follow the renuing of heauen and earth 2. That the selfesame Christ shall come who for vs was borne suffered and rose againe 3. That he shall come gloriouslie to deliuer his church whereof J am a member 4. That hee shal come to abiect and cast awaie the wicked By these wee receiue great and sound comfort also and consolation For seeing there shal be a renouation or renuing of heauen and earth we haue a confidence and trust that our state also shal be at length other and better than it now is seeing christ shall come wee shall haue a fauourable iudge for he shal come to iudge who hath merited righteousnesse for vs who is our Brother Redeemer Patron and Defender seeing hee shal come gloriousâ—â—e he shal also giue a iust sentence and iudgement and shal bee mighty enough to deliuer vs seeing hee shall come to deliuer his church great cause why we should cheerefully expect him seeing he shall abiect and cast awaie the wicked into euerlasting tormentes let vs suffer patientlie their tyrannie To conclude seeing he shall deliuer the godlie and cast awaie the wicked hee wil also either deliuer or cast away vs and therefore it is necessarie that wee repent and bee thankefull in this life and flie fleshely securitie that we maie bee in the number of them whome hee shall deliuer The chiefe Questions of the last iudgement 1 Whether there shall be any iudgement 2 What that iudgement is 3 Who shal be iudge 4 Whence and whither he shal come to iudge 5 How he shal come 6 Whom he shal iudge 7 What shal be the sentence and execution of this iudgement 8 For what causes this iudgement shal bee 9 When it shal be 10 Why god wil haue vs certaine of the last iudgement 11 Why he would not haue vs certaine of the time 12 Wherefore God differreth that iudgement 13 Whether it is to be wished for 1 WHETHER THERE SHALL BEE ANIE IVDGEMENT THIS Question is necessarie For the Scripture also hath foretold that there shal come in the later times â—ockers who shal account this Article for a fable The last iudgement cannot indeede be demonstrated out of Philosophy but neither is there any thing in Philosophie against it But the whole certainty thereof is grounded on diuine Prophecies or of the doctrine of the church For although the Philosopher perhaps woulde say somewhat as seeing a litle through a mist as That it is not likely that man was born to this miserie yet by reason that man hath lost the knoweledge of the righteousnesse goodnesse truth of God we caÌ„not know out of philosophy that any iudgement shal be muchlesse with what circumstances it shall be The arguments which Philosophy yeeldeth are forcible indeed in themselues but are not made knowen but in diuinity and therefore the argumentes themselues are onely made forcible of strength in diuinity Wherefore we wil draw reasons proofs out of diuinity or the doctrine of the gospel by which it may appear that there is a last iudgement The first proof is drawn from expresse plaine testimonies of sacred Scripture As out of the prophecy of Dan. Likewise out of the prophecy of Enoch alleadged by the Apostle Iude vers 14. 15. Behold the Lord coÌ„meth with thousands of his saints To giue iudgement against all men Moreouer out of the sermons of Christ especiallie in Mat. 24. vers 25. Likewise out of the sermons of the Apostles Acts. 17.31 He hath appointed a daie in the which he wil iudge the world in righteousnes by that man whom he hath appointed 1. Thes 4.16 The lord himselfe shal descend froÌ„ heauen with a shout with the voice of the Archangel with the trumpet of god Neither is the certainty of the last iudgemeÌ„t apparaÌ„t only by these the like plain testimonies of Scripture but is deduced also out of other places by good consequence hence are made those forcible argumeÌ„ts which the Philosophers saw but by a glims The second proofe is drawen from the ende whereunto mankind was created God necessarily obtaineth his end but to this end did he create mankind that man shoulde bee the image of God and the euerlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse This blessednesse is a part of Gods Image but this the Diuell hath destroied Therefore God shall restore it who is mightier than the Diuell And although the end for which man was created is hindered diuerse waies in this life yet god will at some time obtaine it Wherefore it is not onlie as the Philosophers reason likelie and probable that man was not made for thâ—se miseries but it is also most certaine that the most excellent of all creatures was made to a better ende Wherefore there must needs be at length a change By this argument is confirmed also the happinesse of our bodies According to that of Saint Paul 1. Cor. 6.19 Know you not that your bodie is the temple of the holy ghost which is in you The third proofe is taken from the iustice goodnesse and trueth of God which requireth that it maie go ful well with the good with the euil ful il Philosophy knoweth not that god is so iust good and true that he will haue the righteous to enioy full and perfect blessednesse But this commeth not to passe in this life nay rather it goeth well with the euill and wicked in this life Therefore there must remaine an other life wherein this shall bee The holie Scripture vseth this argument as in Saint Paul 2. Thess 1.6 Jt is a righteous thing with God to recompence tribulation to them that trouble you And Luk. 16.25 Remember that thou in thy life-time receiuedst thy pleasures and likewise Lazarus pains nowe therefore is he comforted and thou art tormented
are to bee attributed as proper functions vnto the Holie ghost For those also doth the Father and the sonne work by the holie ghost according as it is saide Wise 1.7 The spirite of the Lord filleth all the world Aunswere To the assigning of a work as proper vnto the holie ghost is required not onelie that it be immediatlie done by him but in such wise also as that he be acknowledged and worshipped therein Nowe there doth the holie ghost woorke properlie where he sanctifieth and halloweth for therefore also is he called holy 4 Of whom the holy Ghost is giuen and wherefore HEE is giuen of the Father the Son also by the Son of the Father but not by the Father For the Father giueth the holy ghost frō no other but frō himself as who is of no other but of him-selfe neither worketh from any other but from himselfe The sonne giueth the Holy Ghost from the Father from whom also him-selfe both woorketh and is That hee is giuen of and from the Father these testimonies doe confirme Act. 1.4 Hee commaunded them to waite for the promise of the Father Act. 2.17 J will powre out of my spirit vpon all flesh Iohn 14.16 vers 26. I will praie the Father and hee shall giue you another comforter The Father will send him in my name That the Holy ghost is giuen of the sonne these testimonies doe proue Iohn 15.26 I will sende you from the Father the spirit of truth Iohn 16.7 If I depart I will send him vnto you Acts. 2.33 Since hee by the right hand of God hath bin exalted and hath receiued of his father the promise of the Holy ghost hee hath shedde forth this which yee now see and heare Wherefore the sonne also giueth him but in this order that the sonne sendeth him from the Father whence is gathered a strong argument for proofe of Christes godhead For who giueth the spirite of god and who hath any right or title vnto him but god For the humane nature of Christ so far off is it that it should haue this right and power to send the Holy ghost that contrarilie it selfe was hallowed and sanctified by the Holy ghost Now wee are so to vnderstand this giuing of the goly ghost as that the Father is effectuall and forcible by him and that because the holy Ghost will the Fathers will going before woorke and effectuate this Here is then to be obserued the order of operation which is heere kept in working The Fathers will goeth before the will of the Sonne and the holy Ghost followeth The cause wherefore hee giueth vs the holy ghost is none other but onely of his free Election through the intercession of his sonne Ephes 1.4 Which hath blessed vs with all spirituall blessings in heauenlie thinges in Christ as he hath chosen vs in him before the foundation of the world Iohn 14.16 I will praie the Father and hee shall giue you another comforter The sonne giueth vs him or he is giuen by the sonne because he hath obtained for vs by his merit that he should be giuen vnto vs. 5 Vnto whom the holy Ghost is giuen THE spirit of sanctificaton is giuen to the Elect only Iohn 14.17 The world can not receiue him because it seeth him not neither knoweth him Or the holy Ghost is giuen to the whole Church or assemblie of those that are called both to the Elect and to hypocrits and furder he is not otherwise giuen vnto them than as themselues also be willing and desirous of him and then is augmented and encreased in them if they perseuere To the Elect he is giuen not onelie as concerning the knowledge of gods doctrine but also as concerning regeneration faith and conuersion because besides that he kindleth in them the knowledge of Gods truth and wil he doth further also regenerate them and endowe them with true faith and conuersion But to Hypocrites the holie ghost is giuen only as touching the knowledge of doctrine which is not profitable vnto saluation to them as it is vnto the Elect and chosen For vnto the Elect the holy ghost is so giuen that he worketh and effectuateth in them his gifts to their saluation and themselues also may know and feel by those giftes imparted vnto them the holy Ghost dwelling in them Hence it is apparent how the knowledge of tongues sciences and the like gifts bestowed on the Heathen differ from those which are bestowed on the church For they who amongest the Heathen excelled in the knowledge of tongues and good arts and thinges profitable had indeede the giftes of God but not the holy ghost whom none are saide to haue but they whom he hath sanctified and who acknowledge him to be the author of the giftes receiued We must obserue heere that the holie ghost is giuen either visiblie when he bestoweth his gifts adioyning outward signes and tokens or inuisibly when he bestoweth his giftes without signes or tokens He was giuen visiblie vnto the Apostles and others in the primitiue church Actes 2.3 There appeared vnto them clouen tongues like fire and it sate vpon each of them Actes 10.44 The holie Ghost fel on al them which heard the word And these and other like speeches are so to bee expounded as that the signe taketh the name of the thing it selfe and therefore that is affirmed of the thing which agreeth vnto the signe by which signe the holy Ghost witnesseth his presence and efficacie So also Iohn sawe the holie Ghost descending on Christ in bodilie shape like a Doue Hee sawe then the shape of a Doue vnder which god shewed the presence of his spirite wherefore wee must not thinke that there is local motion in God but his presence operation which hee sheweth and exerciseth in the church For the Holie ghost is spread abroad euery where filleth both heauē earth In which respect hee is said to bee giuen sent powred out when by his effectual and forcible presence he doth create stirre vp and by litle and litle perfect his gifts in the members of the church 6 How the holy ghost is giuen and receiued HEE is giuen after an ordinarie waie by the ministerie of the Woord and by the vse of the Sacramentes and first in manifesting himselfe vnto vs through the studying and meditation of the doctrine of the gospel For when he is known of vs he wil communicate himselfe vnto vs and when hee sheweth himselfe to be knowen of vs he dooth also renue and reforme our hearts So did hee woorke in the Elect by Peters Sermon in the daie of Pentecost Actes 2.37 Likewise hee wrought in Cornelius and the rest there present by the same Peter speaking Actes 10.44 But yet notwithstanding he doth so work by the word and Sacraments as that he is not tied to these meanes For hee conuerted Paul in his iourney Hee furnished Iohn Baptist with his giftes while hee was yet in the wombe Secondly he is giuen by woorking a
cup is the new testament Or the couenant as both the * Berith greeke and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrue word admitteth Now it is called the new couenant that is renewed or to speake it in a woord fulfilled And this new couenant is our reconciliation with God the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled finished without any obseruation of the ceremonies of the old Passeouer The supper is called the new couenaÌ„t because it is a signe and a seale of this couenant signing and sealing vnto vs our reconciliation with God and our coniunction with Christ which is wrought by faith Now in calling the supper the new couenant first he comprehendeth both the promise and the condition which is expressed in the promise namelie faith and repentance Whereof also it foloweth that the supper was for this cause also instituted that it might bee a bond to bind vs to lead a christian life Secondly hee maketh an opposition betweene the new couenant and that couenant which was the Passeouer together with the rites thereof For the supper signified Christ offered The Passeouer signified Christ who should bee offered There is notwithstanding no small similitude and agreeing of both For both signifie our reconciliation with God and coniunction with Christ Jâ— my bloud which is shed for you for remission of sinnes The shedding of Christs bloud is the merite for which beeing apprehended of vs by faith we receiue remission of sinnes For as often as yee shall eate The supper therefore is often to be iterated and celebrated 1. Because of the woordes of the institution 2. In respect of the ende and purpose of the institution because it must bee done in remembranuce of Christ Shewe the Lordes death That is beleeue that Christ died and that for you and then professe it also publiquely before all Till hee come Therefore it must bee obserued vnto the worlds end neither is any other externall forme to be looked for vntill the day of iudgement The words of the institution which haue beene hitherto expounded may be made more plaine and cleare by these wordes of the Apostle The cup of blessing which we blesse is it not the communion of the bloude of Christ The bread which wee breake is it not the communion of the bodie of Christ The cup of blessing that is the cup of thankesgiuing which is receiued namely to this end that wee may yeeld thankes to Christ for his death and passion The communion of the bodie likewise the communion of the bloud is to be made through faith partaker of Christ and all his benefites the same spirit being in vs which is in Christ and woorking the same in vs which he worketh in Christ Bread and wine is the communion that is it is the signe of our communion with Christ Now our communion as the Apostle briefly declareth consisteth in this that wee who are manie are one bodie Whence it is most easie to collect that this communion is not a corporall eating For it is wrought onely by faith and the holy Ghost Christ is the heade and wee the members and all wee who are members haue also a communion of all Christs benefites Therefore the heade is common the benefites common and so the members also common among themselues wherefore their loue and dilection is common and mutual We vnderstand nowe what is the true meaning of the words of the institution especiallie of those about which is greatest coÌ„trouersy which are these This is my body that is to repeat in few wordes the true sense of them This bread broken of me and giuen to you is a signe of my bodie for your sakes rent and deliuered vnto death and a certaine seale of your coniunction with me so that he who beleeueth and eateth this bread doth truelie and reallie after a sort eat my bodie This our iudgement and interpretation or Christs rather is most true and vnto the truth of the Gospell most agreeable Here especially resistâ—unce is made and the greatest controuersie is about the word or vnderstanding of the word For our aduersaries vnderstand those wordes so as tâ—ey maintaine thereof to folow that Christes bodie is present and eaten corporallie But in the meane season they consider not that those wordes are sacramentallie to bee taken or that the speech is sacramental and therefore is not to be taken as proper and simple as it shoulde bee if thence were gathered that the bread is changed into Christs bodie Now to the signe here is attributed the name of the thing signified both for the coniunction which the thing signified hath in the right vse of the supper with the signe and also for the proportion which the signe hath with the thing signified Come wee now to those arguments whereby wee may confirme our interpretation and opinion to bee true The arguments which wee will vse are of three sorts such as are wont to bee also in like controuersies 1. Some are taken from the nature of the thing or subiect that is by vnderstanding the speech as the thing it selfe doth beare and suffer 2. Some are drawen from an analogie of the articles of our faith or from a conference of places or parts of christian doctrine for the holy spirite is the spirite of truth 3. Some are taken from other like places of scripture where the same thing is deliuered in such words as are manifest and whereof there is no controuersie The first sort of Arguments which are taken from the nature of the sacraments THE verie manner and forme of speaking yeeldeth vs a firme and strong argument Breade is the bodie of Christ but bread is not in it owne proper substance his bodie for by reason hereof haue they inuented consubstantiation therefore it is a figuratiue speeche euen such a one as is vsual vnto sacraments and is declared in the institution 2 Sacraments confirme exhibit promise seale no other thing than the woorde doth In the woorde is promised no corporal eating Therefore neither is anie such thing confirmed by the sacrament 3 In all sacraments when the names or properties of the things are attributed vnto the signes there is not signified the corporal presence of the thing but first a similitude of the things with their signes then a coniunction and vnion of the things with their signes in the right vse but in this sacrament Christ attributeth the name of the thing which is his bodie to the signe therefore there is not thereby signified a corporal presence of his bodie 4 The communion of Christ which is promised in his woorde and sacraments is not corporal but the communion of Christ which is giuen in the supper is the same with that which is giuen in the word and in all sacraments therefore the communion of Christ in the supper is spiritual 5 There is one and the same signification of all the Sacraments of the old and new testament
not lawfull for me to doe as I wil with mine own He must needs be very impudent who hauing receiued of gift an hundred florens of a rich mā thinketh that he deserueth a thousand mo by receiuing those hundred whereas rather he is by this gift receiued bound to the rich man not the rich mā to him 5 No creature which doth euen the most perfect woorkes can thereby merit ought at Gods handes or bind God vnto him to giue him any thing according to order of iustice The reason hereof doth the Apostle yeeld Who hath giuen him first We deserue no more our preseruation than we deserued our creation He did owe nothing vnto vs when hee created vs so neither now doth he owe vs our preseruation neither is he bound to giue vs any thing We can bestow no benefit vpon our Creatour nay although we should neuer sinne yet can we not sufficiently declare and shew forth our thankefulnesse 6 There is no proportion betweene our woorkes which are vtterly vnperfect and the excellency of those great blessings and benefites which the Father giueth vs freelie in his Son 7 1. Cor. 1.31 He that reioiceth let him reioice in the Lorde But if we merit by our work remission of our sins man should haue in himselfe whereof to reioice neither should the glorie be giuen to God Rom. 4.2 If Abraham were iustified by his woorkes hee hath wherein to reioice but not with God 8 Wee are iust before we doe good woorkes Rom. 9.11.12.13 For yer Esau and Iacob were borne when they had neither done good nor euil that the purpose of God might remain according to election not by works but by him that calleth it was said vnto her The elder shall serue the yonger As it is written I haue loued Jacob and haue hated Esau 9 They who will be iustified by woorkes haue no sure and steadefast conscience Rom. 4.16 The inheritance is by faith that it might come by grace and the promise might be sure to all the seede 10 If wee should obtain righteousnesse by our own worke the promises should be made voide For in Abraham shall all the nations bee blessed And Christ also should haue died in vaine 11 There should not be one and the same reason and cause of our saluation if this Doctrine of the merit of woorkes should be admitted Abraham and the Theefe on the Crosse should haue bin otherwise iustified than we are iustified But there is but one way leading vs to saluation I am the way the truth and the life 1. Tim. 2.5 There is one Medatour betweene God and Men. Eph. 4 5. There is one Lorde one Faith one Baptisme Heb. 13.8 Jesus Christ yesterday and to day the same is also for euer Acts. 4.12 There is giuen no other name vnder Heauen whereby wee must bee saued Therefore we shall not be saued by good workes or for our good woorkes 12 Christ shoulde not giue vs full and perfect saluation and so neither should hee bee a perfect Sauiour if some thing were as yet required of vs whereby we should bee made iust But Christ is our perfect Sauiour For as Paul witnesseth God with his glorious grace hath made vs accepted in his beloued By whom we haue redemption through his bloud euen the forgiuenes of sinnes according to his rich grace And Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of God 1 Obiection They which haue not good woorkes cannot be saued Therefore good woorkes are necessarie vnto saluation Ans That without which we cannot be saued is necessary vnto saluation that is as a part of saluation or as an accident of saluation not as a cause of saluation 2 Obiection God calleth those blessings which hee promiseth to them that doe good workes rewardes and meed Now meede presupposeth merit Therefore good workes doe merit Aunswere Amongest creatures sometimes it doth but neuer with god But they are called the rewardes or meede of our woorkes in respect of God forasmuch as hee recompenseth most fully those thinges which wee doe neither yet is that recompence due For there can come no commoditie vnto God by vs therefore God is not bound no not to make the least recompence For he that stādeth no waies in need of our works and vnto whom they can ad or bring nothing at al of him doubtles wee are not able to merite or deserue any thing But there commeth good rather vnto our selues by good workes For the good works which we doe are a conformity with God therefore are Gods gift by which gift and benefit we are bound vnto god but not god vnto vs. Wherfore it is no lesse absurde to say that we merite saluation at gods hāds by good works than if one should say Thou hast giuen me an hundred florns Therefore thou oughtest also to giue me a thousand florens Obiection 3. But whereby may we be assured that we haue good works Aunswere 1. By the peace of conscience 2. By our conuersion 3. By the fruites of conuersion OF THE LAW OF GOD OR OF THE DECALOG AND TEN COMMANDEMENTES THE chiefe Questions 1 What the Law is in general 2 What are the parts of the Law 3 What is the vse of the Law 4 Jn what the Lawe differeth from the gospell 5 How far the Law is abrogated 6 How the Decalog is diuided 7 What is the meaning of the Decalog and of euerie commandement thereof 1 What the Law is in general THE Lawe in generall is a sentence or decree commaunding things that are honest binding creatures endued with reason vnto obedience with a promise of rewarde and a commination or threatning of punishment It is a sentence commaunding thinges that are honest otherwise it is no Law It bindeth creatures endued with reason for the Lawe was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings vnto those who perfourme obedience because no obedience can be meritorious before God Obiection But the gospell also promiseth freelie good things blessings Therefore the Law differeth not from the gospell Answ The Law promiseth freely after one maner and the Gospel after another The law promiseth freely with a condition of our obedience But the gospel promiseth freely without the works of the Law with a condition of faith not with a condition of our obedience Wherefore the gospell dooth not promise blessings freely without al condition but without such a condition as wherewith the Lawe promiseth blessinges vnto vs. And with a commination or threatning of punishment Otherwise the Lawe were a vaine and empty sound and shoulde effect nothing Moreouer the Latine woorde Lex which signifieth the Law is deriued from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former deriuation agreeth the Hebrue woorde with the latter the greeke woord For in Greeke the Lawe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and which is belonging vnto the office and function of teaching in the church and whereof mention also is made in the fourth commaundement but this propagation of true doctrine is that instituting and instructing which appertaineth to euery one because euery one priuatly in his place is bound to bring others to the knowledge worship of God Deu. 4.9 Teach them thy Sonnes and thy Sonnes Sonnes Deut. 6 20. When thy Sonne shal aske thee in time to come saying what meane these testimonies and ordinaunces and Lawes which the Lorde our God hath commaunded you Then shalt thou saie vnto thy Sonne wee were Pharaohs bondmen in Aegypt but the Lord brought vs out of Aegypt with a mighty hand Deut. 11.19 Yee shal teach them your children speaking of them when thou sittest in thine house when thou walkest by the waie and when thou liest downe and when thou risest vp Luke 22.32 When thou art conuerted strengthen thy brethen Coloss 3.16 Let the woord of Christ dwel in you plenteouslie in al wisedome teaching and admonishing your owne selues in Psalmes Hymnes and spiritual Songs 1. Thess 5.11 Exhort one another and edifie one another 2 The celebration lauding or magnifieng of God which is a commemoration and recounting of Gods woorkes and properties ioyned with a liking and admiration of them before God and his creatures to this end that we may signifie and declare our liking or approbation and reuerence towardes God that God may excell aboue all thinges and that so our subiection vnto him may appeare and be manifested They therefore which ban and curse sinne against this commaundement because they sin against the praising and magnifieng of God when they speak impious things of God as if he forsooth were their executioner to reuenge their quarell and they sinne against praier and inuocation when they craue of god those thinges which are flat against his word Some man wil here reply Vnto whō God doth imprecate wish euil to thē we maie also wish euil Vnto this we answer 1. All imprecations or euil-wishinges which are made absolutelie without some prophecy or special reuelatiō are sins 2. They must be done without priuate hatred and desire of reuenge 3. They must be done in respect of gods glorie onlie and the preseruation of the true church 4. Wee must not imprecate or wish euill as it is an euill that is as it is the destruction of them against whom wee wish it 3 The confession of the truth which wee knowe concerning GOD which is the shewing of our iudgement and opinion concerning god and his will certainely knowen out of gods word because according as our duty bindeth vs we signifie and declare our minde and knowledge for the setting forth of gods glory for the furthering of the saluation of others Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 1. Pet. 3.15 Bee readie alwaies to giue an aunswere to euerie man that asketh you a reasō of the hope that is in you with meeknes and reuerence And hence it appeareth that they who lead a vitious and bad life sinne against this commaundement because they sinne against the confession of the truth when as they boast themselues to bee Christians and shewe the contrarie in their life and maners These three partes or vertues of the right and lawful vsage of the name of god which haue bin now proposed agree in this that they are a commemoration of the truth concerning god again they differ in this that the doctrine or propagation of true doctrine tendeth to the instruction of others The celebration of God respecteth our liking and subiection The confession of the knowen trueth betokeneth the certainty of our opinion and iudgement 4 The zeale of god which is an ardent loue of god and a griefe for any reproch or contempt which is done to god and an endeuour to put awaie that reproch from the name of god and to auoide sinnes our selues and to banish them from others This zeale is required of euery one that euery one according to his place and calling and as hee is in duetie bound doe vindicate and maintaine the glorie of God 5 Jnuocation which is praier whereby we craue of the true God none other blessinges than God hath commanded vs to aske of him onely which praier and petition proceedeth from a desire in vs of gods bountifulnesse and liberality and is made in true conuersion and in a full persuasion of gods promises for the Mediatours sake Psal 105.1 Praise the Lord and cal vpon his name Matth. 7.7 Aske and it shal be giuen you seeke and yee shal find knocke and it shal be opened vnto you 1. Iohn 5.14 This is the assuraunce that wee haue in him that if we aske any thing according to his wil he heareth vs. 6 Thankes-giuing which is to acknowledge and confesse what and how great benefites blessings we haue receiued of god vnto what obedience towards god we are in respect of them bound and ready or prepared and that therefore we wil yeelde vnfaigned obedience vnto him to the vtmost of our power Colos 3.17 Whatsoeuer ye shall do in word or deed doe all in the name of the Lord Jesus giuing thanks to god euen the father by him 1. Thess 5.18 In all thinges giue thanks for this is the wil of God in Christ Jesus toward you Psal 107.1 Praise the Lord because he is good for his mercie endureth for euer 7 Right and lawful swearing which is comprehended vnder Inuocation as a special vnder the general The chiefe questions concerning an oath or swearing 1 What an oath is 2 By whom we are to sweare 3 Of what things we must sweare 4 Whether al oathes are to be kept 5 Whether a christian maie take a right lawful oath 1 WHAT AN OATH IS AN oath is an inuocating on god whereby is desired that god who is the viewer of the harts would bee a witnesse vnto him that sweareth that he wil not lie or deceiue in that matter whereof he sweareth and that God would punish him that sweareth if he doe lie or deceiue In this definition are the other foure questions also comprehended Furthermore an oath was ordained by God that it might be the bond of truth betweene men and a testimonie or recorde that god is the authour and defender of the truth An oath is oftentimes vnderstoode and taken for the whole worship of God because by whom a man sweareth the same himselfe professeth to account for god 2 By whom we must swear WE must sweare by god onlie 1. Because god hath commanded vs to sweare by him onlie as he alone is to bee feared and worshipped 2. God wil haue inuocation to be vsed vnto himselfe onelie Therefore hee will haue vs to sweare also by himselfe only because an oath is an inuocating on god 3. An oath doth giue and ascribe vnto him by whom wee sweare the inspection and
prooue that the godly may take a iust and lawful oath but the Apostles also by their example confirme the same and especially Saint Paul who in many places prooueth those thinges which hee vttereth to bee most true by interposing of an oath As when besides many other places he saith Roman 9.1 J saie the truth in Christ J lie not my conscience bearing me witnesse in the holie Ghost Roman 19. For God is my witnesse whom J serue in my spirite in the Gospel of his Sonne that c. 2. Cor. 1.23 J call God for a record vpon my soule that is I call God vpon my head or with the daunger of my life as a reuenger reuenging this iniurie if I lie Phil. 1.8 For God is my recorde how J long after you all 1. Thes 2.10 Ye are witnesses and God also how holilie and iustlie and vnblameablie we behaued our selues among you These and the like examples doe sufficiently shew that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters Wherefore all those places of Scripture which seeme to forbid oathes forbidde rash oathes or such as haue not those lawful causes and conditions of an oath Which also is apparent by comparing the places of the old and new testament and by the end and drift of Christ who went about to free the lawe from the corruptions of the Pharisees Whereupon in S. Matthew cap. 5. rashe and vnnecessary oathes are forbidden and this to be so is manifest both by conference of other places and also by the purpose and scope of Christ who as it was saide freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees sheweth that by the third commaundement are condemned all oathes superfluous and vnnecessarie and in them not onely those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures And so he taxeth the hypocrisie of the Pharisies who did exercise those indirect or oblique formes of swearing as if they did not seeme by rash swearing to prophane the name of God if they expressed not the name of god in their oath and as if they were not periured and forsworne if when they expressed not the name of God in their oath they afterwards breake their faith oath giuen in that indirect forme of swearing But Christ sheweth that euen then also the name of GOD is sworne by when heauen and earth is named because there is no part of the worlde wherein God hath not engrauen a marke of his glorie And when men sweare by heauen and earth in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe only is called to record and for a witnesse by the citing of these symboles and badges of his glorie Neither doth God sticke in the wordes but in the sentence and meaning rather than in the signes and symboles doth the honour or dishonour of Gods name consist like as Christ also teacheth the same in expresse woordes Matth. 23. which wordes are to be inferred with this place which now we haue expounded Obiection But Christ saith sweare not at all Ans That At all is referred to the diuers formes of swearing not to the very word of swearing it selfe as if they should say sweare not falsly or rashly at al to wit neither directly nor indirectly For he that sweareth by the Temple by Heauen by Earth affirmeth those thinges which he auoucheth to be as true as the temple is truely Gods house heauen Gods seate and earth his footstoole And this is all one as if he should sweare by the life of god For he prouoketh God to defend and maintain his honor in punishing him that sweareth if hee deceiue and speake falslie Obiection The taking of an oath belongeth onlie to a publicke oath not to a priuate oath Answere 1. This is a false restraint because those things which the Scripture deliuereth concerning an oath are not restrained to a publicke oath only yea a great part of them prooue and conuince that a right iust oath is no lesse allowable in Christians priuatelie than publickelie as by the verie testimonies themselues of sacred Scripture is sufficiently declared 2. The examples of holie men affirming the trueth by priuate oath and giuing their faith priuatlie vnto others do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians 3 The same is proued also by the end of an oath for the end thereof is the confirming of faith and trueth and the deciding of debates belongeth priuatly also to all Christians and therefore so doth an oath it selfe also whereby we confirme establish faith and trueth Vnto the parts of the obedience of this commandement are opposed those sinnes whereby either the right taking and vsing of Gods name is omitted or the ill and vaine vsing and taking thereof committed Vnto the propagation of the doctrine concerning God is opposed an omission or neglect of occasions and abilitie to instruct others and to bring them vnto the knowledge of the truth especiallie our children or others who are committed vnto our trust and charge Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique Matth. 25. Vnto this is also opposed A lothing or shunning of such talk speech as is had of God and diuine matters Ps 119. I wil delite in thy statutes wil not forget thy words And in the same Psalme Saluation is farre from the wicked because they seeke not after thy Lawes Vnto this also are opposed the corruptions of religion and of heauenlie doctrine whereby some false thing is auouched or spread abroad concerning God and his wil or works Ierem. 14. The Prophets prophecie lies in my name By sword and famine shall those Prophets be consumed Vnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God the omitting of his praise 2. Contumelie against god or blasphemy which is to speak of god such things as are contrary to his nature properties and wil either of ignoraunce or through an hatred of the truth and of God himselfe Now the Scripture distinguisheth the blasphemy against God that is whatsoeuer is spoken contumeliously or reprochfully against God ether of ignorance or against the conscience As 1. Timot. 1.13 When J before was a blasphemer and a persecuter and an oppresser but J was receiued to mercie for I did it ignorauntly through vnbeliefe from the blesphemie against the holy Ghost which is against their conscience to striue against the known truth of god whereof their minds are conuicted by the testimony of the holie Ghost which sinne who commit are punished by God with a blindnes so that they neuer repent nor obtaine remission