of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are
them which were not my people thou art my people And they shal say thou art my God 3 Obiection He that is borne of God sinneth not Therefore the regenerat sin not Aunswere 1. He sinneth not to death The elect may sinne against their conscience yet not to death For the elect doe not wholy forsake God albeit they sinne against their conscieÌ„ce but they retain stil some beginnings of true godlines by which as by sparcles they are stirred againe to repentance as Dauid Peter Manasses 2. He sinneth not as hee is regenerated but hee sinneth as long as hee abideth in this life sinne not raigning in him and yet some times raigning too as he is not regenerated by the spirit of God Regeneration but bâ—gun in this life but is as yet carnall For regeneration or the renuing of vs to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished 1. Ep. c. 1 For so doth Iohn himselfe pronounce of himself and all the Saintes in this life If wee say that wee haue no sin wee deceaue our selues and truth is not in vs. If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes This is therefore the meaning of Iohn that the regenerate indeed do sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to euil desires that they cast away all loue of godlines and repent not For alwaies in the regenerat there remaineth some remnant of a regenerat nature which causeth either a strife against sinne or else true repentance that is it suffereth them not to sinne to death or euerlasting destruction or wholly to forsake God And this consolatioÌ„ so long they enioy as they know themselues to be regenerated that is as they keepe faith and a good conscience 4 Obiection It is said 1. Iohn cap. 3. His seed remaineth in him neither can hee sin because he is borne of God And. 1. Pet. 1. Being borne anew not of mortal seede but of immortal by the word of God who liueth and endureth for euer If therefore the seede of Gods woord neuer dieth in them that are borne anewe they euer remaine regenerate The regenerate in this life may and doe oftentimes leese the grace of God in part but not in whole euer retaine grace neither euer fal into Raigning sinne Answere The regenerat may leese and doe often leese grace and the holy spirit as concerning some giftes somtimes more somtimes fewer although they leese it not if we respect al the gifts For there abideth in theÌ„ some beginning or print of true faith conuersioÌ„ which although when they yeeld to euil inclinations or desires it is so oppressed darkned that it neither can be known of others neither confirme them of the grace of God and their owne saluation for the present yet it suffereth them not wholy to forsake God and the knowen truth and to cast awaie their purpose of embracing by faith the merit of the son of God So Dauid praieth Psa 51. Create in me a cleane hart O God and renew a right spirit within me Againe Restore to me the ioie of thy saluation He had lost therefore cleannes of hart rightnes and newnes of spirite and the ioy of saluation which he beggeth of God to be restored vnto him and yet did he not wholy want them for otherwise hee would not haue asked neither would hee haue looked for from God this renewing and restoring The seed of God that is the woord of God working true faith and conuersion in the elect abideth dieth not in the regenerate as concerning their conuersion and small perseuerance how-euer they fall often grieuously before their end 1. Ioh. 2.19 If they had beene of vs they would haue continued with vs. 5 Obiection A good tree cannot bring forth euill fruite Man in this life is not simply good and therefore his woorks are not alwaies good Aunswer It cannot as it is good For if it be simply good all the fruit thereof is good which shall so come to passe in the life to come But if it be partly good and partly euill such is the fruite also which we haue triall and experience of in this life Heretofore it hath beene said Al sinnes mortal in their own nature but pardonable by the grace of God That all sinnes are in their owne nature mortall Against this sentence some oppose that which is said Psal 32.5 I wil confesse my wickednesse vnto the Lorde and thou forgauest the punishment of my sinnes And Prouer. 24.16 A iust man falleth seuen times riseth againe Whence they gather that there are some sinnes the committers whereof continue still iust and therefore deserue not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sinne For it is true indeede that there are many sinnes for which the Saints doe not leese holinesse and righteousnes neither become obnoxious to the wrath of God But this commeth to passe not by the smalnesse or nature of the sinne whatsoeuer it be but by the grace of God who doth not impute neither will punish with eternall death those sinnes which yet in their owne nature deserued it This doth the Prophet most euidently shewe in the same Psal when he saith Blessed is he whose wickednesse is forgiuen And Psal 143. Enter not into iudgement with thy seruant for in thy fight shall none that liueth be iustified 2 Obiection It is said Matth. 5.22 Whosoeuer is angrie with his brother vnaduisedlie shal be culpable of iudgement And whosoeuer saith vnto his brother Racha shall be woorthie to be punished by the Counsell And whosoeuer shall saie Foole shall be woorthie to be punished with hell-fire Whence they conclude seeing Christ himselfe maketh degrees of punishments and sinnes so that of these former he threatneth hel-fire but vnto the third onlie therefore there are some sinnes smaller than those who deserue eternall punishment But the Aunswere vnto this is manifest out of the woordes themselues which is that Christ doth not speake of ciuill iudgementes and punishments when he mentioneth Iudgement and a Counsel For he doth not here speake of the ciuill order but disputeth against the corruptions of the Pharisies concerning the true meaning of Gods Lawe and concerning the iudgement of God against both inward outward sinnes For neither can nor ought to be punished by the magistrate with corporal punishmeÌ„t either such gestures as signify some bitternesse or contempt or bad affections if they haue not accompanieng them an endeuor to do any man iniury Now whereas in the third place he nameth hel-fire he doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shal receiue a sharper punishment at Gods
which hatred of trueth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth 2 Obiection The sin of Cain was not vnpardonable God sparing Cains life doth not therby shew his pardoning of his sinne but a further reuenging of it Because God would not haue him killed therefore he pardoned him his sin But Cains sinne was committed against the holy ghost Therefore some sinne against the holie Ghost is not vnpardonable Aunswere In the proofe of the Maior is a fallacie putting that which is no cause as if it were a cause For the cause why God woulde not haue him killed was not for that hee had pardoned Cain his sinne not repenting himselfe of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might bee made inexcusable and furder also that murders might not waxe rife among men 3 Obiection They who are altogether ignorant of Christ Euerie sinne of the vnregenerate vnpardonable because not repented of which to others through repentance are pardoned sinne not against the holy Ghost But al that know not Christ haue vnpardonable sinne because it is neuer pardoned them Therefore some vnpardonable sin is not against the holy Ghost Aunswere We grant the whole reason if in the Minor and conclusion thereof bee vnderstoode by vnpardonable sinne those sinnes of the vnregenerate which are not indeed remitted vnto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not al who commit them persist in them But if that kind of sinne be vnderstoode it is neuer remitted to any man because al they who commit it persist in it to the end of their life without repentance then is the Minor false And so it there no consequence in this reason The sin against the holie Ghost and sin against the conscience differ as a general frō a particular Sin against the conscience is the general For a man may also through infirmity ignorance denie the trueth not through a hatred of it as Peter and Paul did So that then the sinne against the holy Ghost is a sinne against the conscience but euerie sinne against the conscience is not a sinne against the holie Ghost And therefore this is more general the other more particular The difference betweene the sinne against the holy Ghost and sinne against the conscience The sinne against the holy Ghost is said to be vnpardonable not that it exceedeth or surmounteth the greatnes of the merit of Christ but because hee is punished with a finall blindnesse who committeth it neither is it at any time granted him to repent Because it is a speciall and singular kinde of sinne therefore hath it a singular punishment that such sinners should not at all repent And without repentaunce there is graunted no remission of sinnes The fifth Diuision of sinne What is sinne of it selfe and what sinne only by an accident THere is some sinne which is of it selfe sinne and some which commeth to be sinne by an accident Sinnes of themselues are al those things which are forbidden of God in the Law or whatsoeuer things the Lawe condemneth as are inclinations disagreeing from the Law of God some actions also which are sins in respect of vs but in respect of God are punishments Sinnes by an accident are things either commanded of God or neither commaunded nor prohibited that is indifferēt things which are not done after the same maner neither to the same ende vnto which God woulde haue them to be don that is without repentance or with great defect Things commanded in the vnregenerate are sins because although the actions doings of those things are commanded yet the person from whō those actions proceed pleaseth not God neither is reconciled vnto God Further that which the vnregenerate doe they doe it not to that end whereunto they ought that is to the glorie of God neither is their action grounded of faith For they know not whether or no they haue God fauorable to thē or whether that be pleasing vnto him which they doe But these conditions and circumstances are necessarily required to a good work for it sufficeth not to do good works after a ciuill manner Those ciuil works indeed are good as they proceed from God but as they are in vnregenerate men they are euil euen as it is sin when a wicked man giueth almes because it proceedeth not from the loue of God therfore not frō faith neither is referred vnto gods glory But yet those things which men doe beeing forbidden in the Law of God are of thēselues properly sins because the nature or definition of sin doth properly agree vnto them which is that they are don against the expresse commandement of God And therefore in the Scripture thinges which are so done of men are euer called euill but neuer good But those things which are commaunded of God when they are done by the vnregenerat or in hypocrisie they are so discommended as yet neuerthelesse they are counted and praised for good and that not only in respect of God who is the efficient of those things in men in respect of whom al the actions of the wicked are iust but also in respect of the men themselues by whom they are done so that they also are said to haue done wel as 1. Kings 21. Seest thou howe Ahab is humbled before me Because he submitteth himselfe before me I wil not bring that euil in his daies And 2. Kin. 10. The Lord said vnto Iehu Beholde because thou hast diligentlie executed that which was right in my eies c. Neither is there cause why anie man shoulde heere say that inclinations and actions are of themselues good How inclinations and actions are in themselues both good and bad because they are things in nature made and raised of God For they are of themselues good as they proceed from God but as they are in men corrupted or as they are don by men they are of themselues euil and vitious because they are committed against the Law of God But neither of the contrary followeth it Why the works of the vnregenerate cannot please God that the works of the vnregenerate whether they be ciuillie or morallie good are not therefore sinnes and displeasing God because they are commanded of him For that the woork be good and pleasing to God not only that which is commanded must be done but it must be done after that maner also which is commanded or which is all one it must agree not onely in part but in whole with the Lawe of God And since the woorks of the vnregenerate are not so done though not wholy yet for a great part they swarue from the Law of God and are destitute of that perfection
witnesseth that it sufficeth for the libertie of the creature if the will be inclinable of it selfe to the contrarie of that which it chooseth and doth of it owne accord choose that which the minde either liketh or disliketh And hence also is that dissolued that they say that man is not iustlie punished of God if he coulde not auoide his fall For he that sinneth willingly or doth drawe on himselfe the necessitie of sinning is iustly punished his owne conscience accusing him neither is it vniust that hee is forsaken of God and depriued of the grace of the holy ghost who wittingly and willingly casteth it away and that hee suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As Math. 18. It must needes bee that offences shall come but woe be vnto that man by whom the offence commeth At length they say that God is made cruell enuious and far from bountie and mercie Gods denial of grace no crueltie but a way to greater mercie if hee did not bestow that grace vpon man without which he knew man could not stand or coÌ„sist in temptation yet would haue him tempted of the Diuel But these and the like tauntinges and reprochinges of the woorkes and iudgementes of God out of doubt are ioyned with great impietie because they ouerturne that grounde and principle which is the first degree step to godlines reuerence towards God that is that whatsoeuer God doth it is good and iust not disagreeing from his nature and lawe whether the reason thereof bee knowen vnto vs or vnknowen Wherefore this aunswere should suffice that it disagreeth not from the mercie and goodnesse of god whatsoeuer hee doth But there is not want also of other answers As that that deniall of grace doth not disagree but verie well agreeth with the mercie and bountie of god when god will haue this to bee an occasion of bestowing a greater grace and benefite as it is apparant in the fall and restoring of man Againe that that is not disagreeing from mercie or any other vertue which doth appertaine to the manifesting of the glorie of the chiefe good which is god For although it bee mercy not to reioyce in the ruine or destruction of his creature yet mercie ought not to fight with iustice Now it is iust that more regarde shoulde bee had of the chiefe good that is god both by himselfe and by others than of all the creatures Wherefore very well doe agree together in god his mercie which will not the death of a sinner and his iustice which suffereth mankinde to fall that by his fall the seueritie and goodnesse of god may appeare The second degree is in man fallen into sinne The second degree of lâ—bertie after the fall in man not regenerate and being vnregenerate In this state the will verily doth worke freely but yet is carried to euill onely and can doe nought else but sinne except it bee regenerated by the holy ghost Or shorter It is the fitnes pronenesse in man after his fall beeing vnregenerate to choose onely euill The reason is because men by the first Parentes fall are destitute of the true knowledge of god and of all inclination to obey him Therefore no actions of the vnregenerate be they neuer so notable can please god seeing they are not referred to this end that god may bee honored by their obedience This blindnes and corruption of mans nature doth the scripture liuely depaint out in very many places Al the thoughts of man are euil Psalme 59.11 2. Cor. 3.5 Ephe. 2.3 Iere. 13.23 Math 7.18 We are not able of our selues to think any good thing We vvere by nature the sons of vvrath Can the black Moore change his skin Then may ye also doe good that are accustomed to doe euil An euil tree cannot bring forth good fruit Wherfore the wil ability to do good workâ— is no more in the vnregenerats power than their creation The libertie which is in man now after his fall and not yet regenerated and recouered is the very bondage of sinne This libertie of the vnregenerate is the most wretched seruitude of sinne and very death in sinnes whereof the scripture treateth in many places as Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne Rom. 6.16 Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnes 2. Pet. 2 19. Promising vnto them libertie are themselues seruants of corruption Free will to outward good action without an inward faith and obedience is not freewill to good 1 Obiection Nothing more easie saith Erasmus than to keepe a mans hands from stealing Againe Socrates Aristides manie others haue shewed and exercised manie vertues Therefore they had free will to good before regeneration Aunswere 1. This is an ill definition of a good worke and of free wil to good which is a power of yeelding obedience pleasing to God The vnregenerat steale within by their lust and desire though not by outwarde fact That the vnregenerate contain their hands that is obserue outward Disciplin this is also Gods benefite who by his generall prouidence gouerneth also the heartes of the wicked and bridleth their inbred wickednes that it breake not forth and effect that which it would But hereof it foloweth not that it is easie to begin inwarde obedience or that to contain their hands from stealing is simply a good worke The outward actions good in themselues are made euill by want of an inward faith Neither are those good works before God that is pleasing vnto God which haue not ioined with them faith and inward obedience But faith and inwarde obedience coulde not be in them because they were not regenerated Replie 1. The workes of the law are good Heathen men did the workes of the lawe therefore the workes of heathen men were good And by consequence heathen men also or vnregenerate haue libertie of doing good Wee answere to the Maior by a distinction The works of the law are good true by themselues but they are made ill by an accident so are these workes of the lawe made ill by an accident of the vnregenerate because they are not done by them for that ende and after that sort which God commanded The remnants of spirituall life in the vnregenerat are not sufficient to make their workes good Replie 2. There remain also manie true notions in the minds of the vnregenerat concerning god and his will the right ordering of their life Wherefore the will working according to these notions and the direction of true reason doth not sinne but worketh well Answere first Those legal notions whether they belong to the first or to the second table of the Decalog they
God worketh good things not onlie IN vs but also BY vs as ioint workers with him Phil. 1.6 he that hath begun this good work in you vvil perfourme it vntil the daie of Iesus Christ 2. 13. It is god who worketh in you both the wil the deed euen of his good pleasure Reply The beginning proceeding accomplishment of conuersion is the free work gift of god Therefore mans wil when he is conuerted doth nothing but is meere passiue There should bee no vse also as hath bin said before of lawes discipline doctrine exhortations and such like Answere We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the remouing of the second or instrumētal cause Again it is a mere fallacy cōcluding that to be simply so which is but in some respect so For first the wil as also the whole man renued is both the subiect and instrument cooperating and iointly woorking of his conuersion that is is conuerted of god and doth conuert himselfe For the action of god conuerting inclining the wil goeth before the assent of the will not in time but in nature only Secondly the holy ghost regenerating cōuerting vs woorketh in vs both new qualities in receiuing wherof we are mere passiue work not our selues For we cānot make to ourselues a fleshy hart of a stony No generall preuenting grace in vs which wee haue in our owne power to vse o◠refuse but the special grace of the spirite onelie worketh in vs conuersion the want whereof causeth our continuance in sinne God worketh in vs euen to wil also new actions in working which we are both passiue and actiue For we being regenerated by gods spirit are not stocks but ioint workers with him because we are made of vnwilling vnfit to good willing fit able to do good Thirdly the holy ghost worketh this regeneration not without precepts doctrin other means but by thē because it so pleased him Wherfore they cānot be neglected without shewing an impious wicked contēpt of god himself But here especially our aduersaries wil reply again that indeed we cannot be cōuerted to god except his grace preuent vs moue vs to cōuersion but this grace preuēting those who are to be conuerted is so far giuē to al as it is in thēselues or in their own power to vse it or refuse it that is to be turned from or to persist in sin And then at length they who haue vsed rightly that first vniuersal grace preuēting al men that is haue by their libertie applied thēselues to chuse that good vnto the chusing whereof they are sollicited but yet not effectually moued of god Vnto these is giuen also the subsequent ioint-working grace so that what they could not haue performed without this this now cōming between they may do that is may truly turn vnto god perseuere This they proue by sentēces of scripture which seem to hang the grace of god vpon the condition of mans vvil Zac. 1. Turn to me I wil turn to you Isa 1.19 If ye cōsent ye shal eat the good things of the earth Ier. 7. I called you ye answered not But it is certainly manifest out of the Scripture that neither anie man can be cōuerted except the holy ghost be giuen him neither is he giuen to al men of god but to those only whō he of his free mercy vouchsafeth this benefite so that the cause is not to be sought in mē but in god alone why these rather thā they beleeue gods voice ar turned vnto him therfore al truly might be cōuerted as cōcerning the liberty power of god the chāgeable nature of mans wil but not both in respect of the auerting of their nature frō god of that in-bred corruption in al which may indeed betakē away by god but cānot without his working be laid aside or put off by vs also in respect of the vnchangeable decree of god wherby god hath determined to leaue some in sin destructiō into which he hath permitted them to fal therefore either not to lighten their minds with his knowlege or not to renu their harts wils with new inclinations or powers nor effectually to moue thē to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the aduersaries ale age God willeth vs to turne to him that he may turn to vs that is may turne away mitigate our punishments bestowe his benefits vpon vs not as if our cōuersion were in our own power but because he wil effectuat confirm these precepts commandements in the harts of his chosen Hee promiseth good things to those who wil obey him not as if it were in our power to wil obedience but because he wil stir vp by his promises that wil in vs. He chargeth the stubburn with their wickednesse not as if it were in their owne power to put it off but because he wil by accusing their wilful stubburnnes take away al excuse from them when he iudgeth them Again they vrge The will of receiuing Gods grace goeth not before faith conuersion but is part and the beginning thereof Although no man can bee conuerted to doe wel without grace yet not only the consequent gifts benefits of god but the first grace also of his holy spirit whereby we are conuerted al who are willing may haue seeing god promiseth that he wil giue to al that wil. As Isay 1. Apoc. 3. Isay 31. Al ye that thirst come to the waters But al may wil. Therfore al may be conuerted We deny the Minor Reply The wil of receiuing goeth before the receiuing it selfe Therfore they who as yet haue not grace may haue wil to receiue it We deny the Antecedent as cōcerning the grace of conuersiō For no man can desire this except he haue the beginning of it in him For it is god who worketh in vs both to wil and to doe Wherefore the wil of beleeuing and repenting is the very beginning of faith and conuersion the which whosoeuer haue true and vnfeigned it is encreased and perfected in them as it is saide Gods promises not vnprofitable though made with an vnpossible condition to the vnregenerate which yet is made possible to the regenerat by Christ Hee that hath begunne this good vvoorke in you vvill perfourme it 11 Obiection They gather also and collect these sayinges which promise Gods bounty with a condition of our obedience As If thou vvilt enter into life keep the commandements Likewise Do this thou shalt liue Out of these thus they reason A promise which hath adioined an vnpossible condition is vnprofitable and mocketh him vnto whom it is made But Gods promises haue an impossible condition Therefore they are all vncertaine yea neuer to be perfourmed and nothing but a mockerie Aunswere First wee deny the
of god and haue not a Rom. 3 9. c. kept one of them and further am as yet b Rom. 7.23 prone to all euill yet notwithstanding if I c Rom. 3 42. Ioh. 3.18 embrace these benefits of christ with a true confidence persuasion of mind the ful d Tit. 3.5 Ep. 2.8.9 perfect satisfaction righteousnes holines of Christ without any e 1 Ioh. 2.2 merit of mine of the meere f Rom. 3.24 Deut. 9.6 Ezec. 36.22 mercy of God g 1. Ioh. 2.1 c. imputed and h Rom. 4.4 2. Cor. 5.19 giuen vnto me that so as if neither I had committed any sin neither any corruptiō did stick vnto me yea as I my selfe had perfectly i 1. Cor. 5.21 accomplished that obedience which Christ accomplished for me 61 Why affirmest thou that thou art made righteous by faith only Not for that I please god through the worthines of meere faith but because onely the satisfaction righteousnes and holinesse of Christ is my righteousnesse before k 1. Cor. 1.30 c. 1. Cor. 2.2 God and I l 1. Ioh. 5.10 cannot take hold of it or apply it vnto my self anie other way than by faith 62 Why cannot our good works bee righteousnesse or some part of righteousnes before God Because that righteousnesse which must stand fast before the iudgement of God must bee in al points perfect m Gal. 3.10 Deut. 27.26 agreeable to the Law of God Now our works euen the best of them are imperfect in this life and n Isa 64.6 defiled with sinne 63 How is it that our good works merit nothing seeing God promiseth that he wil giue a reward for thē both in this life and in the life to come That rewarde is not giuen of merite but of o Luk. 17.10 grace 64 But doth not this doctrine make men carelesse and profane No. For neither can it bee but they which are incorporated into Christ through faith shoulde bring forth the fruits of p Mat. 7.18 Ioh. 15.5 thankefulnes OF THE SACRAMENTES 65 Seeing then that onely faith maketh vs partakers of Christ and his benefites whence doth it proceede From the holy Ghost who a Ep. 2.8 6.23 Ioh. 3.5 Phil. 1.29 kindleth it in our harts by the preaching of the gospel b Mat. 28.19.20 1. Pet. 1.22.23 confirmeth it by the vse of the sacraments 66 What are the Sacraments They are sacred signes and seals set before our eies and ordained of God for this cause that hee may declare and seal by them the promise of his gospel vnto vs to wit that he giueth freely remission of sinnes and life c Gen. 17.11 Rom. 4.11 Deu. 30.6 Leu. 6.25 Heb. 9.8.9 Eze. 20.12.1 Sam. 17.36 Isa 6.6.7 54.9 euerlasting not only to al in general but to euery one in particular that beleeueth for that onely sacrifice of Christ which hee accomplished vpon the crosse 67 Doe not then both the woorde and Sacramentes tend to that ende as to leade our faith vnto the Sacrifice of Christ finished on the crosse as to the onely ground of our saluation It is euen so For the holy Ghost teacheth vs by the Gospell and assureth vs by the Sacramentes that the saluation of al of vs standeth in the onlie sacrifice of Christ d Rom. 6.3 Gal. 3.27 offered for vs vpon the crosse 68 How many sacramentes hath Christ ordained in the new Testament Two Baptisme and the holy Supper OF BAPTISME 69 Howe art thou admonished and assured in Baptisme that thou art partaker of the only sacrifice of Christ Because Christ e Mat. 28.19 Act. 2.38 commaunded the outwarde washing of water adioining this f Mar. 16.16 Mat. 3.11 Rom. 6.3 promise thereunto that I am no lesse assuredly washed by his bloode and spirite from the vncleannesse of my soule that is from all my sinnes than I am a Mar. 1.4 Luc. 3.3 washed outwardelie with water whereby al the filthinesse of the bodie vseth to bee purged 70 What is it to be washed with the blood and spirit of Christ It is to receiue of God forgiuenesse of sinnes freelie for the bloode of CHRIST which hee b Heb. 12.24.1 Pet. 1.2 Apoc. 1.5 22.14 Zac. 13.1 Eze. 36.25 c. shedde for vs in his Sacrifice on the Crosse And also to bee renewed by the holie Ghost and thorough his sanctifying of vs to become members of Christ that wee maie more and more die to sinne and c Ioh. 1.33 3.5 1. Cor. 6.11 12.13 Rom. 6.4 Col. 2.12 liue holily and without blame 71 Where dooth Christ promise vs that hee will as certainlie wash vs with his bloode and spirite as wee are washed with the water of baptisme In the institution of Baptisme the wordes whereof are these d Mat. 28.19 Goe and teach all Nations Baptising them in the name of the father the sonne and the holy Ghost e Mar. 16.16 He that shall beleeue and be baptised shall bee saued but he that will not beleeue shal bee damned This promise is repeated againe whereas the Scripture calleth Baptisme the f Tit. 3.5 washing of the new birth and g Act. 22.16 forgiuenesse of sinnes 72 Is then the outwarde Baptisme of water the washing away of sinnes It is not For the h Mat. 3.11 1. Pet. 3.21 Eph 5.26 bloud of Christ alone cleanseth vs from all i 1. Ioh. 1.7 1. Cor. 6.11 sinne 73 Why then doth the holie Ghost call Baptisme the washing of the newe birth and forgiuenes of sinnes God speaketh so not without great cause to wit not onely to teache vs that as the filth of our bodie is purged by water so our sinnes also are k Apoc. 1.5 7.14.1 1. Cor. 6.11 purged by the bloud and spirite of Christ but much more to assure vs by this diuine token and pledge that wee are as verily washed from our sinnes with the inwarde washing as we are l Mar. 16.16 Gal. 3.17 washed by the outward and visible water 74 Are infantes to be baptised also What else for seeing they a Gen. 17.7 belong as well vnto the couenaunt Church of God as they who are of a full age and seeing also vnto them is promised b Mat. 19.14 remission of sinnes by the bloude of Christ and the c Luc. 1.14.15 Psal 22.11 Isa 24.1.2.3 Act. 2.39 holy Ghost the worker of faith as well as vnto those of full growth They are by Baptisme to bee ingrafted into the Church of God and to be d Act. 10.47 discerned from the children of infidels in like sort as in the olde Testament was done by e Gen. 17.14 circumcision in place whereof is f Col. 2.11.12.13 Baptisme succeeded in the new Testament OF THE LORDS SVPPER 75 How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the
purchased by the blood of Christ which all we beleeue to be giuen vs by faith If therefore faith be the next cause of our Iustification in respect of vs it is also the cause of those thinges which necessarily followe Iustification Luk. 8.48 Thy faith hath saued thee In a worde The effects of faith are Iustification and Regeneration which is begunne here and is to bee perfected in the life to come Rom. 3.28 10.10 Acts. 13.39 7 Vnto whom faith is giuen IVstifieng faith is only proper to the elect Iustifieng faith giuen to all the Elect and to them onely and that to all of them For it is giuen to the elect alone and to all the elect euen to infants as concerning some inclnation Ioh. 6.44 No man cā come to me except the father which hath sent me drawe him Ioh. 20.16 Ye beleeue not for yee are not of my sheepe Mat. 13.11 It is giuen to you to knowe the secrets of heauen but vnto them it is not giuen Act. 13.48 And they beleeued as many as were ordained to euerlasting life Rom. 8.30 Whome hee predestinated them also hee called and whome hee called them also hee iustified Ephes 2.8 Faith is the gift of God Rom. 10.16 All haue not harkened to the gospell 2. Thes 3.2 For all men haue not faith Temporarie faith and the faith of miracles is giuen to those who are members of the visible Church only that is hypocrites But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church for that nowe the Doctrine is sufficiently confirmed Historicall faith all they haue who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enimies as Diuels Tyrants Historicall is a part of Iustifieng faith because there can bee no assent or perswasion of a thing which is not first knowen Obiection Historicall faith is a good worke Historical faith which is good in it selfe made ill The Diuels haue Historicall faith Therefore they haue good woorkes Aunswere Historical faith is a good worke if it be ioyned with an application of those thinges whereto it assenteth that is with confidence Reply Historicall faith is a good woork though it bee not ioined with confidence because it is an effect of the spirite of God Therefore the Diuels haue good woorkes Aunswere Historical faith is a good woorke in it selfe but is made ill by an accident for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true Wherefore the Diuels are saide to tremble for that they doe not think that God is towardes them also such as is described in his woorde good mercifull c. The summe is As the substaunce it selfe of the Diuels and other things which they retaine still of their first creation so also both the knowlege and faith which they haue concerning diuine matters are in themselues very good because they are the effects and gifts of god but they are made euil by an accident euen by reason of their abusing of them for that they referre them not to this end as to shewe themselues gratefull vnto God the author of these good things and to magnifie him for them A beleeuing inclination in infante though not an actual beleefe Obiection Against this that all the Elect are saide to haue faith some thus reason Many infantes are of the Elect and yet haue not faith Therefore al the Elect haue not faith Answere They haue not indeede actuall faith but they haue a power or inclination to beleeue which the holy Ghost as is fittest for their capacity and condition woorketh in them Wherefore that remaineth stil which before was confirmed That all the Elect haue faith And further this I adde that not only faith but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding 1. Because of the commandements of God Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine Therfore thou shalt take it aright He that shal confes me c. Mat. 10.32 2. Because of the glory of god Let your light shine before the woorlde Mat. 5.16 3. Bicause faith is not idle for it is as a fruitful tree 4. That we may bring others to Christ And thou beeing conuerted confirme thy brethren Luc. 22.32 How to know that wee haue faith Now we know that we haue faith 1. By the testimony of the holy ghost and by a feeling of true faith in our selues or by the thing it selfe that is by a true and vnfained desire of receiuing the benefits offered by Christ For he that beleeueth knoweth that hee dooth beleeue 2. By the strife and conflict within vs of the faith of doubtfulnes 3. By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith The certaintie of faith whereof we spake in the definition of faith some dispute on this wise Obiect 1. They who may fal before the end of their life into sin dānation cannot be certain of their saluation euerlasting life This is proued because to be certaine and to be in possibility to fall are contrary one to the other It is false therefore which is taught in the definitiō of Iustifieng faith to wit that euerlasting life is giuen vs and so our faith to be certaine and assured of it Ans To be in possibility of falling or failing that is finally True faith may faint for a time but cannot fail finallie is contrary to the certainty of our saluatiō But they who are once inriched by god with true faith doe not fail finally Reply 1. All that are weak may faile finally We are al weak Therefore we maie fail finally Auns The Maior is to bee distinguished All that are weak may faile finally true if they stoode by their owne strength But we who are beleeuers stand preserued and vphelde by the grace and power of God Therefore can wee not finally fail For whom God hath once embraced with his fauour them he wil not nor suffereth to fal vtterly from his grace Reply 2. But god hath no where promised that he wil keep and preserue vs in his grace Answere Yes he hath promised and expressed it Ioh. 1.28 I giue vnto them eternal life and they shall neuer perish neither shall any pluck them out of mine hand My father which gaue them me is greater than all and none is able to take them out of my fathers hand I and my father are one Rom. 8.38 I am persuaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges to come c. shall bee able to separate vs from the loue of God which is in Christ Iesus Reply 3. But it is saide 1. Corint 10.12 Let him that thinketh hee standeth take heede least hee
and to cast away the wicked A threefould consolation therefore haue wee by the second comming and iudgement of Christ 1 From the person 2 From his promise 3 From the finall cause and end The fourth cause why hee commeth iudge is the iustice of God because they haue dealt contumeliously with the sonne of man Zach. 12.10 They shall looke vpon him whom they haue pearced Obiection Christ saith Ioh. 12.47 That he came not to iudge In his first comming he came not to iudge the woorlde but in his second comming he commeth to that end For a man must be iudge 1 Because he must iudge men Therefore he must bee beheld of all But God is inuisible 2 That he may the more confound the wicked his enimies who shal be forced to behold him their iudge whom they haue so much withstood 4 Whence and whither Christ shall come WEE looke for our iudge Christ from heauen For whither the Apostles sawe him ascend from thence shall he come 2. Thess 1.7 The Lord Iesus shal shew himselfe from heauen with his mightie Angels Mat. 26.64 Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God come in the clouds of the Heauen From heauen then where hee sitteth at Gods right hand not out of the aire or the sea or the earth For as yee haue seene him go into heauen so shall hee come Acts. 1.11 shal he descend into the clouds that is he shall descend from heauen visiblie into this region of the aire as he did indeed visibly ascend These thinges are necessarily proposed that the Church may know whence to expect their iudge For as hee wil haue knowen whither he is ascended so also will hee haue it knowen whence hee shall come againe that he might thereby signifie that hee hath not laid away that humane nature which he tooke 5 How Christ shall come to iudgement 1 THE dead shall bee raised and the liuing chaunged 2. The woorlde shall bee dissolued by fier 3. Hee shall come sodainlie to comfort his And hee shall come 1 Truelie visibly and locallie not imaginarilie Matth. 24.30 They shall see the Sonne of man comming in the cloudes of the heauen and so shall know him to be God by his visible maiesty Zach. 12.10 They shall looke vpon him whome they haue pearced 2. Hee shall come furnished and prepared with glorie and diuine maiestie with all the Angels with the voice and trump of the Archangel with diuine power to raise the deade and to separate the godly from the wicked and to cast these into euerlasting tormentes but to glorifie them for euer Matth. 16.27 The sonne of man shal come in the glorie of the Father that is he shal come furnished with a heauenly multitude of Angels and full of maiesty and that not by necessity but by his power and authoritie shewing himselfe to bee lord ouer al creatures and that with such glorie as onely agreeth and is proper vnto the Father Whereupon withall is gathered that christ is not a secondarie god but the second person of the Godhead equal with the Father For God wil not giue his glory to any other 6 Whom Christ shal iudge HE shal iudge all men both quicke and deade and also the wicked Angels Now men are called quicke or dead in respect of the state which goeth before the iudgement As they which shal remaine aliue vntil the daie of iudgement are called the quicke and liuing All the rest except these are called the dead and these at the daie of iudgement shall rise the other which remaine then aliue shall bee chaunged Which chaunge shall bee vnto them insteede of death and so wee shal al appeare before the iudgement seate of Christ Obiection But hee that beleeueth in the Son shall not come into iudgement and so it followeth that al shall not bee iudged Aunswere Hee that beleeueth shall not come into the iudgement of condemnation but shall come into the iudgement of absolution Wherefore we shal be iudged as the woord Iudgement is more largely taken for both condemnation and absolution The Diuels shal not then bee iudged that is condemned but they shal be iudged in respect of the publishing of the iudgement already passed on them as also in respect of the aggrauating of the iudgement The Prince of this worlde saith Christ Iohn 16.11 is alreadie iudged and condemned Therefore he shal not then be iudged Aunswere The Diuel is alreadie iudged but that onely 1. By the decree of God 2. Jn the worde of God 3. Jn his owne conscience 4. As touching the beginning of his condemnation But then he shall bee so iudged hauing the sentence proclaimed publickly on him that he shall not bee able to attempt any thing more against God and the Church 7 What shall bee the Sentence and exequution of iudgement SENTENCE shal be giueÌ„ which also we did touch before in the second Question on the wicked principally according to the Law yet so as it shal bee with the approbation of the Gospel Sentence shal bee giuen on the godly principallie according to the Gospell yet so that the Lawe shal allowe and like of it The Elect shall heare their sentence out of the Gospell according to the merit of Christ apprehended of them by faith the testimonies of which faith shal be good workes The execution of the Sentence giuen shall bee 1. By the vertue and diuine power of Christ For the dead shall bee raised at the hearing of Christes voice the liuing shal be chaunged and their mortal bodies shall be made immortall and shall bee gathered from the fower costes of the worlde 2. By the ministerie of Angels For by them Christ shal gather the godlie and the wicked as by those reapers by whome also he shal separate the godly from the wicked and this not as if hee had neede of the Angels ministery but thereby to shewe himselfe to be Lord of the Angels But this is no impotency or want of power but a part of Christes glorie before whose tribunal al we being so gathered by the Angels seuered â—hal stand 1. The world heauen earth shal bee dissolued by fier at the execution of this iudgemeÌ„t there shal be a change of this present state a purifieng of the creatures but not any consuming of them 4. This change as also the comming iudgement of the Lord shall come sodainely the wicked standing still where they shall saie Peace Peace 5. There shall be a casting of the wicked into euerlasting paines and an aduauncing of the godlie to euerlasting happinesse and glorie For then shal Christ perfectlie glorifie vs and shal take vs vnto himselfe Iohn 14.3 J wil come againe and receiue you vnto my selfe 1. Thessal 4.17 Wee shall bee caught vp with them also in the cloudes to meete the Lord in the aire and so shal wee euer be with the Lorde The wicked shall bee cast apart from the Godlie with the Diuels
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
to their condemnation or they eate their owne dannation Nowe to eate damnation is through incredulitie abusing of the sacrament to be abalienated and repelled from christ and al his blessinges or through abusing of the sacrament being receiued without faith repentance grieuously to offend God and so to draw vpon themselues temporal and euerlasting punishmentes except they repent Contrariwise to eate christ is through faith to bee made partaker of his merite efficacie and benefites For no man can eate christ and not withall be made by faith partaker of his merite efficacie and giftes No man therefore can both eate Christ and withall eate his owne damnation and therefore false is their obiection who say thus The wicked eate damnation vnto themselues Therefore they eate Christ Reply But why eat the wicked damnation vnto themselues seeing it is a good worke to receiue the sacramentes Aunswere It is a good work by it selfe but not vnto the wicked The receiuing of the sacramentes is a good worke when the true and right vse is adioined otherwise it is made not a commaunded but a forbidden work as also God saith He that killeth a bullocke is as if he slue a man So Paul If thou be a transgressour of the Law thy circumcision is made vncircumcision Now for these causes the wicked eate vnto themselues The causes for which the wicked are saide to eate vnto themselues damnation and drawe on themselues damnation 1. Because they profane the signes and by consequent the thing signified by laieng holde on those thinges which were not instituted for them but for the Disâ—iples of Christ 2. Because they profane the couenaunt and testament of God by taking vnto themselues the signes and tokens of the couenaunt They wil seeme to be in league with GOD when as they are in league with the Diuell and not with God whom by this meanes they would make the Father of the wicked 3. Because they tread vnder foote the bloude of Christ His benefits indeed are offered vnto them but they receiue them not with faith and so mock God while they professe that they receiue the benefites of Christ when as they doe or mind nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselues by their owne iudgement For approching vnto the Lords table they professe that they accept of this doctrine and doe beleeue no saluation to be without Christ yet in the mean season are conscious vnto themselues that they are hypocrites and so condemne themselues 8 Who ought to approch and be admitted vnto the supper THIS question also conteineth two seuerall partes in it vnto which wee are seuerally to aunswere In the former part is demanded who ought to approch vnto the supper In the latter who ought to bee admitted And this latter part is larger and more generall because not the godly onely but hypocrites also who are not yet knowen to bee such are to be admitted vnto the supper The godly onely ought to approch vnto the supper First then is to bee considered who ought to approch thither They onely ought to approche vnto the supper who liue in true faith and repentance and so who haue faith and repentance not in possibilitie onelie but also actuallie whereby this obiection is refuted that Jnfants haue faith and therefore ought to approche vnto the Lords Supper For they ought not to come in respect of this circumstance which is adioined in the institution of the Supper Not Infants Shewe the death of the Lord Likewise Let a man examine himselfe and so let him eate of this bread and drinke of this cup. Wherefore we vnderstand in this place an actual faith which is a knowledge confidence beginning of obedience and a serious and earnest purpose to liue well But Infants haue faith onely potentiallie and in possibility not actually they haue an inclination onelie to faith or they haue faith onely by inclination but they haue not an actuall faith Not the wicked and hypocrites Fâ—â—thermore that it is not lawfull for the wicked to approch vnto the Supper it is manifest For the sacraments are instituted only for the faithful those which are coÌ„uerted to seal to theÌ„ the promise to confirm their faith The Word notwithstanding is common to the conuerted and vnconuerted that the conuerted may heare it and bee confirmed by it and that the vnconuerted also may heare it and thereby bee conuerted Wherefore from the nature and subiect of sacramentes is drawen this demonstratiue proofe What God hath instituted for his houshold and children that hypocrites and aliants from the Church ought not to receiue Moreouer Paul also interdicteth all the wicked without any exception from comming vnto this holy supper by woordes authentique in which namely hee commaundeth that euerie man trie and examine himselfe and so eate of that bread drinke of that cup. But to examine himself is to trie whether he hath faith and repentance Wherefore he will haue him to come who hath these things in him But how shall a man know that he hath these things 1. By a purpose and desire to obey god according to al the commandements of God 2. By a confidence tranquillity of conscience Hope maketh not ashamed because the loue of God is shed abroad in our harts by the holie ghost which is giuen to vs. 3. By effects as by the beginning of inward outward obedience Vnto these may be adioined also generall testimonies whereby vnbeleeuers are forbidden to come to the Supper As Mat. 5.24 Leaue there thine offring before the altar first be reconciled to thy brother then come offer thy gift Likewise 66.3 He that killeth a Bullocke is as if he slew a man The second part of the former question is Who ought to bee admitted vnto the Lords Supper THey are to be admitted of the Church who in woords deedes professe true repentance they also who expresse shew a profession of faith repentance in the actions of their life are to be admitted but not they whosoeuer simplie doe auouch that they beleeue all things For he that saith he beleeueth and hath not woorkes is a lier and denieth indeede that which he affirmeth in words according to that of the Apostle They professe that they knowe God but by woorkes they denie him and are abhominable and disobedient and to euerie good work reprobate So saint Iames also sheweth That faith which is without workes is dead The reasons why they are to be admitted onely who both by their confession and life professe faith and repentance are these 1. Because the church shoulde prophane Gods couenant if it shoulde admit vnbeleeuers and men impenitent For he that dooth a thing and he that consenteth vnto it are both obnoxious to the same lawe To prophane the couenaunt of God is to commend and acknowledge them for the confederates or friends and fellowes of God who are Gods enimies and
1. A griefe both for sin past and present which is called Sorrowe and also for sinne to come which is called Feare 2. An hatred of sinne committed both of present sinne and of sinne to come 3. An auerting from sinne committed both present and future sinne 4. A flying of sinne to come The griefe is in the heart The flieng is in the will in that we wil not here after commit sinne The auerting is in the hart and wil and it is an auerting vnto somewhat to wit an auerting from euil vnto good This former part of conuersion is called mortification 1. Because as dead men can not shew foorth the actions of one that is liuing so our nature the corruption thereof beeing abolished doth no more shew forth or exercise her actions that is doth no longer bring forth actuall sinne originall sinne beeing repressed For the dead bite not 2. Because mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirite and for this cause mortification is also called a crucifieng Quiâ—â—ening Quickâ—â—â—â—g comprehendeth those thinges which are contrarie vnto mortification 1. The knowledge of Gods mercie and the applieng thereof in christ 2. A ioifulnesse thence arising which is for that God is pleased and for that newe obedience is begun and shal bee perfected 3. An ardent or earnest endeâ—â—ur and purpoâ—â— to sinne no more arising from thankefulnes and because we reioâ—â—e that we haue God appeased and pacified towardes vs a desire also of righteousnesse and of reteining gods loue and fauour That ardent desire both of not sinning and also of righteousnesse and of reteining Gods loue and fauour is newe obediencâ— it selfe This latter part of conuersion is called quickening for a cleane contrarie respect vnto that for which the former part was called mortification 1. Because as a liuing man doth the actions of one that liueth so quickening is a kindling of newâ— faculties and qualities of working in vs. For the loue of God is kindled in vs and the holy Ghost is giuen vs by whom we doe good woorkes By nature the vnregenerate are dead astouching good works The regenerate begin to doe good woorkes 2. In respect of that ioie which the conuerted haue in God which is a most pleasaunt thing This ioie in God which is the other part of quickening ariseth from hence to wit in that we know God now to be pacified towardes vs and that we are able to performe the Law and bee conformed and correspondent vnto the Law and God 4 What are the causes of conuersion THE principal efficient cause of conuersion is the holie Ghost Conuert vs and we shal be conuerted The instrumentall causes or meanes are first the Lawe then the Gospell and after the doctrine of the Gospel hath beene preached Lamen 5 2â— againe the doctrine of the Law For the preaching of the Law goeth before preparing vs to the preaching of the Gospel because without the Lawe there is no knowledge of sinne and therefore no griefe or sorrowe for sinne Afterwardes followeth the preaching of the Gospell because without the Gospel there is no faith after the preaching of the Gospel againe followeth in the church the preaching of the Law that it maie be the squire of our actions So doe the Prophets first accuse threaten and exhort and then promise and lastlie exhort againe Such was also Iohn Baptistes preaching And such is the preaching doctrine of repentance which comprehendeth the Law the gospel The next instrumentall cause is faith because without faith there is no loue of God and except wee knowe what the wil of God is as namely that hee wil remit vnto vs our sinnes by and for Christ conuersion will neuer be begunne in vs neither in respect of the first part thereof which is Mortification neither in respect of the second part which is Quickening For by faith are the harts of men purified without faith there is no true ioying iâ— God neither can wee without faith loue god And whatsoeuer is not of faith is sinne All good works flow from faith as from their fountain We being iustified by faith haue peace with god The furthering causes of conuersion are The crosse chastisementes as also punishmentes benefites and examples of others The subiect or matter of conuersion which belongeth to the mind will and hart is 1. Jn the minde and vnderstanding a right iudgement concerning god his wil and workes 2. In the wil an earnest and ready desire and purpose to obey god according to al his commaundementes 3. In the hart a good reformed affection The obiect of conuersion is 1. Sin or disobedieÌ„ce which is the thing from which we are conuerted 2. Righteousnes or new obedience which is the thing whereunto we are conuerted The formal cause of conuersion is the conuersion it selfe and the properties thereof The chiefe finall cause of conuersion is gods glorie The next and subordinate ende is our good euen our blessednes and fruition of euerlasting life There is another end also of conuersion which is lesse principall to wit the conuersion of others When thou art conuerted confirme thy brethren Let your light so shine before men that they may glorifie your heauenly father which is in heauen 5 What are the effectes of conuersion THE effectes of conuersion are all good woorkes and an earnest desire both to obey God according to all his commandements without exception also to conuert and recall others into the way The conuerted or beleeuers sinne indeede oftentimes but they defend not their sinnes but endeuour more and more to shun and auoide them OF GOOD-WORKES THE chiefe Questions 1 What good-workes are 2 How they may be doone 3 Whether the works of Saints be perfectly good 4 How our woorkes though not perfectlie good please God 5 Why we are to doe good-workes 6 Whether good-woorkes merit any thing in the sight of God 1 WHAT GOOD-WORKES ARE. GOOD workes are such as are done according to the prescript rule of Gods Lawe with a true faith to the glorie of God onlie Three things are heere to be considered 1 The conditions cirumstances required for the making a woorke good 2 The difference betweene the woorkes of the regenerate and the vnregenerate 3 Jn what sort the morall woorkes of the wicked are sinnes 1 That a work which we do may be good these conditions are required necessarily vnto it 1 That it be commaÌ„ded of God Matt. 15 9. Jn vaine they woorshippe mee teaching for doctrines mens precepts No creature hath the right or wisedome and vnderstanding to institute and ordaine the worship of God But good woorkes wee speake of morall good and the worship of God are all one Nowe Morall good is farre differing from naturall good in as much as al actions as they are actions euen those of the wicked are good that is naturallie but all actions are not good morally that is agreeing with the iustice of God And thus is
excluded that coined deuise of good intentions when as namely men doe euill things that good things may come thereof likewise when they deuise and imagine woorkes which they thrust vpon God insteed of worship Neither doth it suffice if a woorke be not forbidden but it must also be commaunded if it shall serue for Gods worship 2 That the worke haue his original from a true faith which faith must be grounded and depending on the merite and intercession of the Mediatour and by which he may know both the person and the worke to be accepted of god for the mediatours sake For without faith it is vnpossible for anie man to please God Neither is such a faith â—â—ere sufficient which assureth thee that God will this â—r that this worke is commaunded of God For then the wicked also should doe that which God will but not with a true faith A true or iustifieng faith therefore stretcheth surder as both coÌ„prehending historicall faith and also which is the chiefest thing applieng the promise of the gospell vnto vs. Of this true faith are these things spoken Whatsoeuer is not of faith is sinne Without faith it is vnpossible to please God And the reasons of both these sayings are not obscure because without faith there is no loue of God and so consequently no loue of our neighbour And whatsoeuer woorke ariseth not from the loue of God is hypocrisie 3 It is required that this woorke be referred principally iâ— the glorie of God onely Otherwise it shal proceed froÌ„ the loue of thy selfe not from the loue of God Whenas thou doest any thing thou must not heede or care what men speake whether they praise thee or no so that thou knowe that it pleaseth God But yet true glorie we may lawfully desire seeke for according to that Mat. 5.16 Let your light so shine before men that they may see your good woorkes By these former conditions all these woorkes are excluded 1 Which are sins in themselues and repugnant vnto Gods Lawe and his will reuelled in the word 2 Which are not repugnant vnto the Law neither in themselues good or euill but which may yet by an accident be made good or euil Workes not repugnant vnto the Lawe are made euill or sinnes by an accident when as they beeing not commaunded of God but imposed by men are done with an opinion of worshipping God therein 3 Which are good in themselues and commanded by God but yet are made sinnes by an accident in that they are vnlawfully doone as not arising from those lawfull causes by which the doers of them should be moued to do them and which in doing them they should respect that is they are not done by faith neither to this end chiefly that God might therein be honored 2 The woorkes of the regenerate and vnregenerate differ because the workes of the vnregenerate First Proceed not of faith Secondly Are not ioined with an inward obedience and therefore are doone dissemblingly and are meere hypocrisie Thirdly As they proceed not of the right cause so are they not referred to the chiefe end which is Gods glory 3 This difference which appeareth in the workes of the godly the wicked coÌ„firmeth also that the very morall works of the wicked are sins though yet not such sins as those are which in their owne nature are repugnant vnto Gods Lawe For these are sinnes by themselues and in their own kind but those either are sins onely by an accident namely by reason of defect because neither they come of faith neither are doone for Gods glorie Wherefore this consequence is not of force Al the workes of the wicked and of Paynims are sins Therefore they are al to be eschued For the defects only are to be eschued not the worke 2 How good workes may bee doone GOod workes may be done through the grace or assistance of the Holy Ghost onely and that by the regenerate onely whose heart is regenerated of the holy ghost by the gospel and that not onely in their first conuersion and regeneration but also by the perpetual and continual gouernment of the holy ghost who both worketh in them an acknoweledgement of sinne faith new obedience and also doth daily more and more encrease and confirme the same gifts in them Vnto this doctrine Saint Ierome also consenteth Let him be accursed saith hee who affirmeth the Lawe to be possible without the grace of the holy Ghost Wherefore out of this doctrine wee learne that men not as yet regenerated are able to doe no good and that euen the holiâ—st men sinne also except the benefite and blessing of regeneration bee continued This wee maie see in Peter and Dauid Without regeneration no one part of a good work can bee so much as begunne because All our righteousnesse is as the cloth of a menstruous womaÌ„ In which saying also the Prophet comprehendeth himselfe and euen the holiest among men If in the Saintes themselues nought else is found before God what then in the vnregenerate What these are able to perfourme wee see in the Epistle to the Romanes in the two first Chapters Now as by our selues we are not able to beginne good workes So neither are we our selues able to accomplish anie good worke For it is God which worketh in you both the will and the deede euen of his good pleasure Without imputed righteousnes we are all in the sight God abomination filth and dung But the righteousnes of christ is not imputed vnto vs before our conuersion Therefore it is vnpossible before our conuersion that either our selues or our worke should please God Faith is the cause of good woorkes Faith commeth from God Therefore the effect also shall come from God neither shall it goe before the cause therfore good works caÌ„not be before conuersion 3 Whether the workes of the Saintes be perfectly good THE woorks of the Saintes are not perfectly good or pure 1. Because the Saints which doe good workes doe many things which are sinnes in themselues for which they deserue to be cast out into euerlasting paines Cursed be he that abideth not in al. Deut. 27.26 Yea the holiest men doe many euil works commit many sins and acts which are euill in themselues Such was the sinne of Peter thrise denying Christ and of Dauid murthering Vrias committing adulterie willing to couer it and numbering the people 2. Because there is not that degree of goodnesse in those good woorkes that proceede from the Saintes which ought to be For their good workes are not so pure and good as God requireth Yea when the Saintes perfourme most holy workes yet are they not perfect but haue alwaies in this life defectes and are stained with sins For faith and the loue of God and our neighbour whence good workes flow are imperfect in vs in this life The effect then shall not bee perfect because the cause is not perfect For we do not perfectly know and loue God and our neighbour and
therefore neither doe we so cheerfullie and perfectlie as we ought perfourme these workes vnto God and our neighbour J see another Law in my members rebelling against the Lawe of my minde And this is the cause why the works of the godly cannot stand in iudgement 4 How our workes though not perfectlie good please God ALbeit our works be not done according vnto the Law but are contrariwise manie waies defiled they please God notwithstanding through faith and for the merit and intercession of Christ our Mediatour remaining now also intercessour for vs with his Father Whence Christ is called our High-Priest by whom our woorks are offered hee is called also the Altar wheron our works being put are pleasing to God whereas otherwise they would stincke in the sight of God The works of the person which pleaseth god so please God as the person himselfe doth Nowe the person pleaseth God by the imputation of the righteousnesse and sanctification or satisfaction of Christ beeing clad namelie with the righteousnes puritie and sanctification of Christ that is the person pleaseth God for the Mediatours sake and therefore the woorks also of the person are for the Mediatours sake pleasing and acceptable vnto god God doth not examine our vnperfect iustice our works as they are in themselues according to the rigour of the Law according to which he should rather condemn them but he regardeth and considereth them in his son Whereof it foloweth that we do as it were supplie and repaire our want defect with the perfection of Christs satisfaction 5 Why we are to doe good works OVT of the doctrine of free satisfaction humane reason reasoneth on this wise He is not bound himselfe to satisfie for whom another hath alreadie satisfied Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks Aunswere There is more in the conclusion of this reason than in the premisses For this onely should follow be concluded Therefore we our selues are not bound to satisfie and this wee grant 1 In respect of Gods iustice which doth not exact a double paiment 2 In respect of our own saluation which otherwise should be none at all Reply Satisfaction is perfect obedience we are not bound to satisfaction Therefore neither are we bound to perfect obedience no not in the life to come For whō another hath satisfied for he himselfe is not enforced to satisfie But the obedience of Christ is not a ful satisfaction for our sinnes Therefore the fomer consequence is true Aunswere There is yet more concluded than the premisses would afford For this should followe that obedience is neuer at any time to bee performed of vs as thereby to satisfie for our sins already cōmitted or which shall be committed vntill the end of our life But it followeth not hereof that wee must not bee perfect in the life to come For then also wee shall bee bound to perfect obedience we shall be like vnto the Angels and our worke shall be perfectly good although that perfect obedience then due neither shall nor can be a satisfaction or ransome for our sinnes to wit for that obedience which we omitted in this life and yet was due to be performed of vs. For he that oweth twenty florens doth not pay his debt if he repay ten florens Wherefore the Maior proposition hath a double meaning and is true if it be taken in this sense whom an other hath satisfied for hee himselfe is not bound to satisfie to wit for those thinges for which satisfaction was made before So we are not bound to satisfie for our sinnes which we now commit For Christ hath fully perfectly satisfied his Father for all our sinnes and hath performed perfect obedience vnto the Lawe in our behalfe which otherwise wee shoulde haue performed in this life vnto the lawe and which we in this life omit and are no way able to perfourme Now for this end hath Christ satisfied for vs and redeemed vs by his bloud that at length we might in the life to come cease from sinne and performe that obedience vnto him which then we are to performe Neither dooth it for all this hereof followe that God requireth a double obedience or satisfaction of vs. For God excteth obedience hence-forward of vs as thereby to shewe our thankefulnesse and not to satisfie for those sins which we commit in this life For wee are neuer able to satisfie by that obedience which we owe for that obedience which we doe not performe neither is there any other besides Christs satisfaction required for that obedience which is not performed by vs in this life this satisfaction of christ is sufficient to expiate and doe away all our sinnes God notwithstanding doth in this life also require of vs this our obedience though yet it be but begun and vnperfect For seeing God so greatly hated sinne that satisfaction could not be made vnto him for sinne but by the death of his only begotten Sonne wee verily must also hate it euen as himselfe also cōmandeth vs to fly abhor it from our hart and soule And Christ hath not therefore freely redeemed vs that it might hence forwarde be lawful for vs to giue our selues ouer vnto sinne but that being freed from sinne wee should hereafter begin to liue to him onely This end of our redemption which Christ himselfe respected is cause sufficient for which al of vs should necessarily doe good workes because namelie they are testimonies and effectes of that new life which is at length after this life to be accōplished Besides this cause there are manie others also in like sort most weightie which we wil in few words declare We are to doe good woorkes in respect of God our selues and our neighbour In respect of God 1. Because of the commandement of God Let your light so shine before men that they maie see your good workes and glorifie your Father which is in heauen God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarilie to giue our selues to good workes that wee maie perfourme due obedience vnto God who requireth it of vs. Joh. 15·12 This is my commaundement that yee loue one another Rom. 6.18 Beeing made free from sinne yee are made the seruantes of righteousnes 1. Thess 4.3 This is the wil of God euen your sanctification 2. For the glorie of God The setting foorth of Gods glorie is the chiefe end why God commaundeth and wil haue good works to be don of vs that both by them we maie worship and magnifie god and others seeing the same maie glorifie our heauenly father like as that saying of christ before alleadged out of S. Matthew doth teach vs. 3 Because of that thankefulnes which the regenerat ow. It is right and iust that by whom we are redeemed and from whom we receiue exceeding great benefites and those of al sorts we should also loue magnifie worship
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
it is manifest that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture But we as we willingly grant that the controuersies of the Church must bee at length determined Aun Not the Church but the holie ghost is iudge in the word and that according to the Sentence of that iudge of whom wee may bee certainlie assured that we can not be deceaued So wee acknowledge this iudge to be not the Church but the holy Ghost himself speaking vnto vs in the Scripture and declaring his owne woords For he is the supreme iudge whose iudgement the Church onely demandeth declareth and signifieth he can not bee deceaued whereas all men are subiect vnto the daunger of error in a word he being the author of the Scripture is the best and surest interpreter of his owne words And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe as 2. Pet. 1. We haue a most sure word of the Prophets to the which yee doe wel that yee take heede as vnto a light that shineth in a dark place Iohn 5. Search the Scriptures Esay 8 To the Lawe and to the Testimonie if they speake not according to this word The Church doth not alwaies speake the words of the holie Ghost it is because there is no light in them For although the holie Ghost speaketh also by the Church yet because shee doth not alwaies speak the words of the holy Ghost she can not be the supreme chiefe iudge of controuersies in Religion For this iudge must be such a one whose sentence may by no means bee called in question But wee haue none such besides the word of God registred in the Scriptures Deciding of controuersies is not taken away Neither doe we at all take away the deciding of controuersies when wee make Scripture iudge of the meaning of the scripture For although contentious persons alwaies seeke sophismes by which they may delude and shift off the testimonies of Scripture yet doe they this against their conscience and the louers of the truth require no other interpreter of the Scripture but the Scripture and doe acknowledge and confesse themselues to be plentifully satisfied by it For whereas vnto men also it is graunted to bee themselues the best interpreters of their own wordes how much more ought this honor to bee yeelded vnto the holy Scripture The way how to decide doubtful places 1 The Analogy of faith Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture we ought much more to doe that here which we would doe in other writinges First of all to consider and respect the anologie of faith that is to receiue no exposition which is against the ground of doctrine that is against any article of faith or commaundement of the Decalog or against any plaine testimonie of Scripture 1 Cor. 3. 2 Examining of Antecedents Consequents euen as Paul admonisheth forbidding to build wood hey stubble vpon the foundation Secondly to weigh the thinges that goe before and follow after that place which is in question that so not onely nothing contrary to these may be faigned on it but also that that may bee set for the meaning of it which these require For these either not beeing obserued or beeing dissembled the meaning of the Scripture is not seldome depraued Psalm 91. So those words of the Psalme Hee shall giue his Angels charge ouer thee that they shall beare thee in their handes that thou hurte not thy foote against a stone The Diuell tempting Christ interpreteth them as if they serued to maintaine ouer-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling Thirdly 3 Resorting to places which teach the same more clearly wee ought to search euery where in the Scripture whether there bee extant any place where it stands for confessed or is manifest or may bee shewed that the same doctrine in other woordes is deliuered touching the same matter which is conteined in that place which is in controuersie For if the meaning of the clearer and vndoubted place be manifest vnto vs wee shall also be assured of the place which is doubted of because in both places the same is taught as when Rom. 3. it is said We conclude that a man is iustified by faith without the workes of the Lawe That in this place to be iustified by faith is not to please God for the worthines of faith but for the merit of Christ apprehended by faith and that the woorkes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places doe teach vs which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God as in the same chapter By the woorkes of the Law shall no flesh bee iustified in his sight for by the Law commeth the knowledge of sinne But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and of the Prophets The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue for there is no difference For all haue sinned and are depriued of the glorie of God and are iustified freelie by his grace through the redemption that is in Christ Iesus 4 Conferring like places togither Fourthly wee must conferre places of Scripture where though the same woords bee not spoken of the same thing yet the like woordes and formes of speaking are vsed of the like thinges For if the interpretation of the like place bee certaine and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie which are in the other then of like places wee must giue one and the same iudgement The Lord willeth Mat. 5. to put out our eie to cut off our hand if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie Thou shalt not kill that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God the like forme of speech otherwhere vsed to signifie things most deer and precious doth shew as Ierem. 22. If Iechoniah were the signet of my right hand yet would I plucke thee thence And Deut. 32. Hee kept him as the apple of his eie 5 The catholike Church When once according to these rules the controuersie concerning the text meaning thereof is iudged we may lawfully also descend to the consent of the Church yet putting great space betwixt not without great aduisement For least by the name of the Church we be beguiled first of all no sentence or
and rightnes without which they cannot please God If any man vrge That the works euen of the regenerat also are not perfect Why the works of the regenerate doe please God neither yet for al that are they counted sins and that therefore wee must not so seuerelie giue sentence against others the answere is at hand that faith shineth on the works of the godlie but not on the works of the wicked And therefore they please God their imperfection is couered through the satisfaction and intercession of Christ which falleth not so out with the works of the wicked And lastly in those is begunne the true and inward obedience of the wil and hart but in these not so and therefore these are hypocrisy which is seuerely condemned by God himselfe So also if they be saide to bee recompensed with reward and therefore not to be sins First we answer that to be approued and rewarded in them which is good but that euil which cōcurreth is not only condēned punished but the good also which the wicked do is depriued of the honor name and so of that eternal reward of those works which are indeed good please God Secondly we answere that these are somtimes recompensed with temporall rewards but neuer with aeternall Thirdly that they are recompensed of God with these rewardes not as that he simply liketh of them or so acknowledgeth thē for good that he doth not withal repute them for euil but that he might inuite by these rewards others aswel vnbeleeuers as beleeuers to keepe and obserue externall discipline and honesty Because he wil that in mankind there bee kept some order necessarie for the preseruation of the society of man yea euen amongst the wicked hypocrits Fourthly those rewardes are rather a diminishing and mitigation of their punishmentes than any rewardes because they make nought for their saluation to whom they befall And God will according to the order of his iustice punish greater sins with greater punishmentes and lesser with lesser both in this life and in the life to come The morall actions of the vnregenerate are not therefore to be omitted of vs because in them they are sinne but we must auoide the sinne and performe the action Moreouer this is a fallacie of the accident If any collect and gather that wee must not doe the morall workes of the vnregenerate because they are sinnes For those workes which are of themselues sinnes that is are forbidden of God wee ought of necessitie to auoide but those which are sinnes but by an accident ought not to be omitted of vs but corrected by vs and so done that they may bee performed without any sinne concurring or intermingled with them For they are not condemned for themselues but for the sinnes which are adioyning to them Now it followeth not that that good which remaineth shoulde be reiected or abolished because of the imperfections and defects but rather it should be nourished and increased clensed from those euils wherewith it was stained Discipline therfore is necessary euē in the vnregenerat Wherefore externall and ciuill discipline is necessary in the vnregenerate in respect of the commandement of God for auoiding the grieuousnes of punishmēts which ensueth vpō the breach of Discipline for the preseruation of the peace and society of mankinde for a way entrance to conuersion which is stopped by perseuering persisting in manifest offences If instance be giuen The good action of hypocrites is not to be omitted but their hypocrisy therein onely to be eschewed Hypocrisie is sinne of it selfe and is to be auoided as Math. 6. it is saide Be not as Hypocrites But the Discipline or outward behauiour of the wicked is Hypocrisie Therefore it is sinne of it selfe and they should omit it We aunswere to the Maior by distinguishing the diuersitie of Hypocrisie There is a double hypocrisie one is in workes not commaunded of God done for ostentation sake or to deceiue as those which Christ mentioneth Math. 6. To make a trumpet be blowen before him when he giues almes to pray standing in the Synagogues and in the corners of the streets to looke sourely and disfigure his face in fasting and all other superstitious and humane traditions which appertaine not to the edifiyng of the Church That these thinges are to bee omitted and left vndone there is no doubt as it is saide In vaine doe they worshippe me teaching doctrines the dommaundements of men And therefore they are here expresly condemned forbidden of Christ There is another hypocrisie in workes commanded of God but not done after that manner which God requireth These are not to bee left vndone but to be corrected to be done without hypocrisie that is with true faith godlines as in the same place Christ teacheth of almes praier fasting not to be omitted of the godly but to be otherwise perfourmed than they were of hypocrites By this which hath beene spoken it is manifest The vse of the difference betweene sinnes which are of them-selues sins and those which are made so by an accident for what cause this difference of sinnes which are of themselues sinnes and by an accident sinnes is necessarie least that a false persuasion of their owne righteousnes or merites should rest in mens mindes and least with sinnes which are of themselues sinnes shoulde bee cast away also good thinges which come to be sinnes but by an accident and so shoulde bee encreased and heaped vp the sinnes and punishments of mankind The workes of the regenerate and vnregenerate differ seuen maner of waies IN this place is to bee obserued the difference betweene the workes of the regenerate and vnregenerate They differ seuen waies Why one and the same worke is good in the regenerate and sinne in the vnregenerate For one and the same worke commaunded of God is good in the regenerat and sinne in the vnregenerat 1. Because the regenerate are reconciled to God The vnregenerate are not 2. The regenerat doe it to the glory of God The vnregenerat no way do so 3. In both of them that good worke is imperfect but that of the godly is couered by the satisfaction and intercession of Christ that of the vngodly not so 4. The worke of the godly is ioined with a beginning obedience that of the vngodly with sinne raigning 5. The good worke which is in the wicked is made euill But the good which is in the godly though it be contaminated with sinne yet because it is hidden by the satisfaction of Christ it is not punished neither is it obiected vnto him that he doth defile the giftes of God with his sinnes neither doth the Lord for that worke bereaue the regenerate man of euerlasting life all which hee doth in those who are not regenerat 6. The good worke in the wicked is onely adorned with temporall rewards that not as if it pleased god but for to inuite by this meanes others to
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
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
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
god and through their owne blindnes malice reuolting frō gods diuine manifestations frō the doctrine of our first fathers hath in horrible madnesse forged a multitude of gods yeelding diuine honours partly to creatures partly to imaginarie gods and forgetting the true god or desiring to ioine and couple other gods with him And whereas there is no greater bond than whereby the creature is bound to honour his Creator and therefore no more griuous sinne than to obscure the glorie due vnto god or to conuey it ouer to any other god that he might meete with this sacrilege hath often testified and witnessed in his word that there is but one god not manie That is that there is but one diuine essence eternal of infinite power wisedome and goodnes Creator preseruer and ruler of all thinges As Deut. 6.4 Heare O Israel the Lord our god is Lord onely And cap. 32.39 Behold now for I I am he and there is no gods with me Isai 44.6 I am the first and I am the last and without me is there no god And cap. 45.5 I am the Lord and there is none other there is no god besides me 1. Cor. 8.4 Wee knowe that an Idole is nothing in the world and that there is no other god but one Eph. 4.5 One Lord one faith one baptisme one god and father of all which is aboue all and in vs all See also Deut. 4.35 2. Kings 22.32 Psalm 18.32 Isai 36.5 Reasons to shew that there is but one God 1. But one onely manifested by sufficient testimonies of miracles and prophecies and other workes 45.21 47.8.10 Hose 13.4 Mat. 2.10 Marc. 12.32 Rom. 3.30 Galat. 3.20 1. Tim. 2.10 c. There are not wanting reasons and arguments also vnto which the iudgement of reason assenteth and yeeldeth that there are no more true gods but one 1 We are to hold so manie for gods as haue manifested their diuinitie by certaine and vndoubted testimonies But there is but one onlie manifested by miracles prophecies other works which cannot be done but by an omnipotent nature Isai 44. Psalm 86. Therfore but one is to be held for god euen he whō the Church adoreth Obiect Other gods haue wrought miracles vttered prophecies Ans 1. Those miracles were no other thā might be done by creatures not proper to an omnipotent nature 2. They confirmed some manifest impietie or turpitude and therefore were not true miracles 2 His authoritie and Maiestie is greater 2 The maiestie of God admitteth no fellowes who alone raigneth ouer all and alone gouerneth all thinges than his who hath a fellow partaker of the rule and gouernement with him that is it is a point of the greatest maiestie to raigne alone but the Maiestie of god is so great that no greater can either bee or bee imagined Therefore there is but one God The Maior is prooued Because hee who is not Lord alone vnto him greater Maiestie may bee added but the greatest and highest Maiestie is that whereunto nothing can be added And the Minor is prooued by the perfectnes omnipotencie blessednes and surpassing goodnes of god by natural iudgement Exod. 34.14 Thou shalt bowe downe to none other god Isai 42.8 I am the Lord this is my name my glorie wil I not giue to another 1. Tim. 1.17 Vnto god onelie wise be honor Apoc. 4.11 Thou art worthie O Lord to receiue glorie and honor power for thou hast created all thinges 3 That which hath greatest perfection can bee but one 3. That which is most perfect is but one for the whole is greater and perfecter than anie part thereof Therefore he is perfect who hath the whole alone and they imperfect who haue anie thing diuided and distributed amongst them Furthermore the verie euidence of the thing it selfe doth so inforce vs to confesse the greatest perfection of goodnes wisedome and power to be in god seeing he is the cause of al that good is in nature that nothing is more absurd than to imagine anie thing to be god which is not most great and most perfect Wherefore there is but one only diuine essence for that the diuinitie beeing dispersed into more gods would be al and whole in none and so none of them would bee perfect therefore none the true god And herehence appeareth the vanity of that deuise and imagination whereby it fained that there is but one supreme god but to this are added other minor demy gods Whatsoeuer i◠God is Soueraigne and Supreme as subiect and vnder-powers to the highest For seeing it is impious to conceiue of the diuinitie otherwise than as being most great most perfect and such wherto nothing may be added which is subiect to none therfore neither that which is distributed into more gods neither any thing which commeth short neuer so little of the greatest perfection and surpassing al mans cogitation can be the true god as it is often saide Lord who is like vnto thee Whether therefore the others bee equall or inferiour yet would there be in none the whole diuinitie For in him that is supreme or soueraigne the rest iointly together is more of the diuinitie than in that one supreme onely Therefore neither in the supreme soueraign god should the whole deitie be And further those inferiour powers can not bee gods because they are not most perfect nor supreme 4 But one chief good 4 God is of infinite goodnes and the verie chief good But there ought to be one onelie chief good For if besides that there were another chief good also that should be either greater or lesser or equal If greater then should it also be god which were contumelious against god if lesser it should not be god if equall then neither the one nor the other should be god 5 But one Omnipotent 5 There is but one Omnipotent God is Omnipotent Therefore he is but one The Maior is proued thus He against whose will any thing may be done or whom another can hinder from doing that he would cannot be truely omnipotent but if there be more at one the same time put to be omnipotent then shall they be able to do anie thing though the others bee against it and one shall necessarilie haue the power to hinder another and to let his action and to doe any thing contrarie to the others wil for otherwise hee should not be able to doe all thinges for it is proper to him that is omnipotent that no man be able to resist him but should haue his power bounded and limited within a certaine compasse None of them therefore would be indeed omnipotent but in word onely and by intreatie each of other and therefore there cannot bee imagined more gods except omnipotencie be withall taken from them Obiection But they may agree all Wherefore omnipotencie hindereth not why there shoulde not bee moe omnipotent Aunswere Omnipotencie is not onely not to be hindered
vs from aboue 3 Wee shall neuer haue certaine hope of our future deliuerie from all euill both of crime and paine to be perfected and accomplished except we resolue that the will of God of certainelie sauing all the elect is vnchangeable 4 Wee shall neuer with assured confidence craue of God his blessings promised vs especiallie those which are necessarie to saluation neither shall wee striue thereto with right indeuours and agreeable to Gods word except we be assured that God both hath from euerlasting decreed for vs those blessinges themselues and hath destined and appointed the meanes whereby they are receiued and doth also most certainely bestow those decreed and promised blessinges vpon all to whom hee giueth those meanes and the lawfull vse of them THE SECOND PART OF THE CREED OF THE SONNE THE REDEEMER IN the Second part of the Apostolique Creed is intreated of the Mediatour The doctrine concerning the Mediatour consisteth of two partes The first is The person of the Mediatour The second Of his office Of his person the two former Articles speake And in Iesus CHRIST his onelie sonne our Lord which was conceiued by the holie Ghost borne of the Virgine Marie His office is summarily expounded in the same two articles but particularly in those which folow euen vnto the third part of the Creed wherein is entreated concerning the holy Ghost There are two parts of his office humiliation or merite and glorification or efficacie Of his humiliation whereby Christ hath promerited and deserued for vs his benefices namely remission of sinnes and reconciliation and attonement with God the holy Ghost and life euerlasting these articles speake Hee suffered vnder Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in vs The great wisedome and order in disposing the articles of our Creed in applying his merited blessinges and benefites vnto vs by his spirite these articles speake The third daie he rose againe from the dead he ascended into heauen Sitteth on the right hand of God the father almightie From thence shall hee come to iudge the quicke and the dead Hence it appeareth with how great wisedome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descention into hell and is the feeling of the horrible iudgement and wrath of God against the sinnes of mankinde so it ascendeth from the lesser glorie which beganne from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of GOD the Father The same order and the same wisedome is seene in the first part of the Creede It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefites which Christ promeriting by his passion applieth to vs by his spirite For the benefites of Christ are different from his office His benefites are the thinges themselues which Christ hath purchased for vs and bestoweth on vs to wit remission of sinnes or our reconciliation with God the giuing of his holy spirit and life euerlasting His office is to promerit in those things for vs by his obedience and to bestowe them on vs by his owne power and efficacie Moreouer the 29. 30. 31. Questions of the Catechisme which are concerning the sonne belong vnto the common place of the office of the Mediatour in respect of which office the sonne of God our Mediator beareth the name both of Iesus and of Christ And he is called Iesus that is Our Sauiour 1. Why Christ iâ— called Iesus Because he deliuereth and saueth vs from both euils both of crime and paine 2. He doth it alone 3. He doth it fullie and perfectlie 4. He doth it by his merite and efficacie What is to beleeue in Iesus Where fore to beleeue in Iesus is certainly to thinke and be perswaded 1. That there is a Sauiour of mankinde 2 That the sonne of God borne of the Virgine Marie is this Iesus the Sauiour whom God will haue vs acknowledge hearken vnto and worship Mat. 1.22 17.5 Iohn 5.23 37.3 3. That he alone doth fullie and perfectlie deliuer vs from the euils of pain and crime 4. That he is not onelie the Sauiour of other the chosen of God but mine also 5. And that he is not our Sauiour by his merite onelie but by his efficacie also and effectuall working while by the imputation of his satisfaction hee iustifieth vs and regenerateth vs by his holy spirite and restoreth the righteousnes or image of God in vs which restoring being here begun he finisheth and accomplisheth in the life to come OF THE NAME IESVS BVT that it may the better bee vnderstoode that by the name Iesus the office of the Sonne of GOD the Mediatour is designed these foure questions are to be considered 1 What is signified by the word Iesus 2 From what euils he saieth or deliuereth 3 How he saueth 4 Whom he saueth 1 WHAT THE NAME IESVS SIGNIFIETH IESVS is an Hebrewe worde which signifieth a Sauiour and authour of safetie This etymon or originall signication of this woorde is assigned by the Angel Mat. 1.21 Luc. 1.31 The Sonne of God therefore is called IESVS in respect of his office by an excellencie For hee alone saueth from euils most perfectly whether wee respect the number or the degree For hee performeth our deliuerie from all euils and that such as is not onelie begunne but also consummated 1 The Sonne onely is our â—â—uiour 1 Now that the Soone of GOD onelie is that Sauiour is shewed by the places of Scripture following Iohn 3.18 He that beleeueth not in the Sonne is alreadie condemned Acts 4.12 There is not saluation in anie other for among men there is giuen no other name vnder heauen whereby wee must bee saued Romans 5.19 By the obedience of one shall manie bee made righteous 1. Tim. 2.5 There is one God and one Mediatour betweene God and man which is the man Christ Iesus 1. Iohn 5.11 God hath giuen vnto vs eternal life and this life is in his Sonne Obiection The Father and the holie GHOST also are Sauiours Therefore not the Sonne alone And so contrarie The Sonne alone is Sauiour Therefore not the Father nor the holie GHOST Aunswere It is a fallacie affirming that to bee simplie so which is in some respect so For first The Sonne alone saueth namely as Mediatour by his merite and efficacie The Father saueth as the fountaine of our deliuerie Because hee sendeth the Sonne into fleshe by him to deliuer vs but the Father himselfe is not sent The holie Ghost saueth as an immediate effectour or worker of regeneration sent from the Father by the Sonne into the heartes of the chosen Wherefore this eâ—â—icacie or effectuall woorking it selfe is
19. By the obedience of one manie shall bee made righteous Isay 53.5 Hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was vpon him and with his stripes wee are healed All wee like sheepe haue gone astraie we haue turned euerie one to his owne waie and The Lord hath laide vpon him the iniquitie of vs all 2. Cor. 5.21 Hee hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the lawe when he was made a curse for vs that the blessing of Abraham might come on the Gentiles through Christ Iesus that wee might receiue the promise of the spirite through faith Gal. 4 4. God sent forth his sonne made of a woman and made vnder the lawe that is made an execration or curse Gal. 3.13 For we are deliuered not from the obedience but from the curse of the lawe that hee might redeeme them which were vnder the lawe that we might receiue the adoption of the sonnes Heb. 9.14 How much more shall the bloud of christ which through the eternall spirite offered himselfe without spot to god purge your conscience from dead woorkes to serue the liuing god Heb. 10.10 By the which will we are sanctified euen by the offering of the bodie of Iesus christ once offered By these and verie many the like places of Scripture it is manifest that for Christes merite wee are not onely freed from punishment the remission of our sinnes being obtained but are also reputed righteous before GOD adopted of him to bee his sonnes blessed endewed with the holy GHOST sanctified and made heires of euerlasting life Nowe this so great force and power fully and perfectly to deliuer vs Why Christs death was of such force as fully and perfectly to saue vs. and further to bestowe most perfectly saluation on vs the death and punishment of Christ which is a most perfect merite hath first by the worthinesse of the person because hee that suffered it is God Acts. 20.28 God hath purchased the church with his owne bloud Hebrewes 9.14 which through the eternall spirite offered himselfe Hereof therefore is it that the obedience of the Sonne in punishment or satisfaction surpasseth the righteousnes and punishment or satisfaction of all the Angels and is a sufficient price and merite for so many and so great blessinges Againe it hath this force by the greetiousnesse of the punishment because hee susteined the torments and feeling of GODS wrath for all the sinnes of the whole woorlde Hee descended into hell For hee suffered so great torments thâ—t euen those who are euerlastingly damned cannot sustaine so great and so sufficient afflictions and tormentes and therefore cannot satisfie the wrath and iustice of God Obiection The sufficient punishment for sinne must needes bee eternall But the punishment of CHRIST for our sinnes was not eternall Therefore was it not sufficient neither dooth it merite Aunswere The Maior hath not a sufficient enumeration either it must bee eternall as the reprobates punishment or equiualent to eternall as was the punishment of Christ for the causes euen now specified Secondly Christ saueth vs by his efficacie power 2 Christ saueth vs by his efficacie and powerful working operation whereby hee effectually applieth vnto vs his merited deserued benefits that is 1. He iustifieth vs by imputing vnto vs that satisfaction which he performed vnto the law for our sins 2. He giueth vs by the ministerie of his word the holy ghost by whom he worketh in vs both faith whereby we appling Christs merite vnto our selues maie be assured of our iustification in the sight of god through the force thereof also conuersion or the desire loue of new obedieÌ„ce and so by his word spirit he gathereth his Church 3. He confirmeth this his collected gathered Church defendeth and preserueth it in this life against the force of Diuels and the world and against all the corporal and spiritual assaultes of all enimies euen to the end so that not one of those which are conuerted perisheth 4. And at length their bodies being raised from the dead he fullie deliuereth his church aduanced vnto euerlasting life and glorie from all sinne and euill The efficacie therefore whereby the sonne saueth vs compriseth the whole benefit of our redemption which hee bestowed on vs by faith through the vertue and woorking of his spirite For what benefites he merited by his death hee dooth not retaine them vnto him-selfe but beestoweth them on vs. For saluation and life euerlasting which him selfe had before hee purchased not for him-selfe but for vs as beeing our Mediatour The gift of the holy Ghost is part of our saluation Hereby wee may vnderstand that the giuing of the holie Ghost is a part of our saluation or deliuerie by Christ Iesus our Mediatour For the holy Ghost is hee by whom Christ effectually performeth this which hee beeing our intercessour with his Father hath promised his Father in our behalfe that is hee teacheth vs by illuminating our mindes with the knowledge of GOD and his diuine will and regenerateth or sanctifieth and guideth and establisheth vs that we may begin the studie of holines persist and profit therein vntil sinne be fully abolished in vs and sinne being abolished death must also needs be abolished which that hee might together with death destroy Christ was sent of his Father into the woorlde Of this efficacie or effectuall operation speake these places Colos 1.14 In the Sonne wee haue redemption through his bloud the forgiuenesse of sinnes Isai 53.11 By his knowledge shall my righteous seruaunt iustifie manie Iohn 1.9 That was the true light which lighteth euerie man that commeth into the world that is hee is the author and fountaine of all light both naturall in all Angels and men and spirituall in his elect and chosen Iohn 5.21 As the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom hee will Iohn 15.26 I will send vnto you from the Father the spirite of truth Matthew 3.11 Hee that commeth after me will baptize you with the holie Ghost and with fire Ephes 4.8 When hee ascended vp on high hee gaue giftes vnto men Hee ascended that hee might fill all thinges Luc. 10.22 No man knoweth who the Father is saue the Sonne and hee to whom the Sonne will reueile him Iohn 1.18 No man hath seene GOD at anie time the onelie begotten Sonne which is in the bosome of the Father hee hath declared him Matthew 28 2. I am with you alway vntill the ende of the woorld Iohn 14.18 I will not leaue you comfortles Iohn 10.28 My sheepe shall neuer perish neither shall anie plucke them out of mine hand 1. Iohn 3.8 For this purpose appâ—â—â—ed the Sonne of God that hee might loose the woorkes of the Diuel Iohn 16.54 I will raise him vp at the last
All other proofes and arguments may be referred vnto these 2 What is the last iudgement IN euerie iudgement are the Accused the Accuser the iudge the cause examination hearing of the cause the Law according to which iudgement is giuen the sentence of absolution and condemnation and the execution thereof according to the Lawes Judgement then in generall is an inquisition or examination of a cause by an ordinarie and lawfull iudge according to iust Lawes and a pronouncing of sentence and the exequution thereof according to iust Lawes Nowe is it easie to define this iudgement of God This iudge hath no neede of inquisition or examination of the cause or of witnesses and accusers seeing he is himselfe the searcher of harts Therefore there shal be only the iudge men of whom sentence shall be giuen the law according to which sentence shal be giuen execution The definition of it is this 1 The last iudgement is a iudgement which God shal exercise in the end of the world by christ who should then visiblie descend froÌ„ heauen in a cloud in the glorie maiesty of his Father Angels by whom also then shall be raised from the dead all men which haue died since the beginning of the world vnto the end thereof but the rest who are then liuing shal be sodainly chaunged and all presented before the tribunall seate of Christ who shall giue sentence of al and shal cast the wicked with the diuels into euerlasting tormentes but shall receiue vp the godlie vnto himselfe that they maie with him and blessed Angels enioie eternal happinesse and glorie in heauen It may be defined more brieflie on this wise The last iudgement shall bee a manifestation or declaration and separation of the iust and vniust who euer haue liued or shall liue from the beginning of the woâ—ld vnto the end proceeding from God by christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the Law and Gospel The partes of this definition wee wil now in few wordes confirme 1. That iudgement shall be a manifestation of the iust and vniust For Reuel 20.12 The books shall be opened that the secrets of hartes may bee laied open 2. There shall bee a separation of the iust and vniust For Mat. 25.32 Christ shall place the sheep on his right hand but the goats on his left hand 3. This manifestation and separation shal be wrought of God by Christ If of God then shal it bee a most diuine and iust iudgement Rom. 3.6 Jf God bee vnrighteous how shall hee iudge the world Jt shall bee made and wrought by christ because Iohn 5.22 The Father hath committed all iudgement vnto the Son And Act. 17.31 God hath appointed to iudge the worlde by a man 4. Jâ— shall bee a pronouncing of sentence Mat. 25.34 Come yee Blessed of my Father We are Blessed of God not in Adam but in his seed and therefore the sentence shall bee giuen according to the gospel For by nature wee are subiect vnto the wrath of God Therefore also shall the godly say When saw wee thee hungering or thirsting They shall confesse that the retribution of rewardes commeth not by their merit but by his grace Furder after this manner the wicked and the godly shall bee iudged according to the Lawe and Gospell Absolution shall bee principally according to the Gospel but shal be confirmed by the Law Condemnation shal bee principally by the Lawe but shall be confirmed of the Gospel Sentence shal bee giuen on the wicked according to their owne merite Sentence shall be giuen on the godlie according to Christes merite applyed vnto them by faith a testimonie and witnesse of which faith shal be their workes Now to be iudged is to bee declared iust before the tribunal of Christ and to enter into euerlasting life and that with a respect and condition of faith which is required in the Gospell Obiection But vnto euerie man shall be giuen according to his workes Therefore iudgement shall be giuen on al according to the doctrine of the Law Aunswere In this sense shal be giuen also vnto the elect according to their works not that their works are merites but in that they are the effects of faith Wherefore vnto the elect shal be giuen according to their woorkes that is they shal be iudged according to faith to be iudged according to faith is to be iudged according to the Gospel But the iudge maketh mention of our woorks and not of faith First because he wil haue it knowen to others why he so iudgeth least the vngodly condemned persons might obiect that hee giueth vs eternal life vniustly Wherefore he wil shew them our workes and will bring them forth as testimonies to refute them that we haue in this life applyed vnto vs Christes merit Secondly That wee maie haue comfort in this life that we shall hereafter according to our works stand at his right hand 3 Who shall be iudge CHrist shall bee the iudge Iohn 5.22 Hee hath committed all iudgement vnto the Son Neither yet are the Father the holie Ghost remoued from this iudgement But Christ immediatly shal speake and giue sentence and that in his humane nature And when he speaketh God shal speake not onely because he himselfe is God but because the Father shal speake by him The iudgement then shall belong vnto all three persons of the God-head as concerning their consent and authority but vnto Christ as touching the publishing and exequuting of the iudgement For Christ shall visibly giue sentence of all which sentence he shal also together execute The church also shal iudge as touching the approbation and allowing of this iudgement as Christ saith Luk. 22.30 That the Apostles shal sit on twelue seates and shall iudge the twelue tribes of Israel that is they shall subscribe vnto Christes iudgement and approoue his sentence The causes why Christ man shall bee iudge are these 1. Because the church is to bee glorified by the same Mediatour by whom and for whom it was iustified Act. 17.31 God wil iudge the woorld in righteousnesse by that man whome hee hath appointed Matth. 24.30 They shal see the sonne of man come in the cloudes of heauen with power and great glorie Ioh. 5.27 The Father hath giuen power to the Sonne to execute iudgement in that hee is the Sonne of man 2. That we maie haue comfort knowing him to bee our iudge who hath purchased vs with his bloode and who maketh vs his brethren yea his parts and members For he is 1 Our brother and our flesh 2 He hath promised and saide Ioh. 3.36 He that beleeueth in the Sonne hath eternall life cap. 6.24 Verilie verily I say vnto you hee that heareth my word beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life The third cause why he commeth is to deliuer his Church
are not al alwaies estrâ—iâ—ged from the church but are sometimes made members of the visible Church though sometimes they depart from it 1. Ioâ— 2.19 They went our â—ro vs. Act 2â— 29 Grieuous wolues shall enter in among you Obiect These terms are mutuallie affirmed one of the other To be saued Elected To Beleeue For al beleeuers are Elected and to be saued And al who are to be sâ—uâ—d and are Elected do beleeue Aunswere These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleeuers and al that are to be saued are Elected and that alwaies and at all times But all that are Elected are both beleeuers and to bee saued but yet not alwaies The Elect are to be saued alwaies but are not both beleeuers and to be saued alwaies For at one time they maie bee saide that they are to bee saued and at another that they are beleeuers at another that they are saued Thus faire then are these terms mutually affirmed each of other as that al the Elect doe beleeue or shal beleeue before the ende of their life For now is the time of grace then shall be the time of iudgement Obiection Christ notwithstanding calleth those which were not as yet câ—nuerted of the Gentiles his sheepe J haue saith he other sheepe which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheepe seeme to bee of the general flock Aunswere They were then sheepe according to the prouidence and counsel of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In sum The Elect are not alwaies members of the church but yet it is required of necessity that in this life they bee brought vnto the Church though it be sometimes euen at the very point of death This is it which is said That all the Elect must in this life beginne eternal life The Reprobate are indeed sometimes members of the church neither are they alwaies estranged from it but their comming is no true comming to the Church neither are they euer members of the inuisible Church that is of the Church and companie of Saintes For from this they are euer aliens 8 Whether the Elect may fall from the Church and the Reprobate abide alwaies in the Church THIS question is cleared laid open by those things which are spoken of the vnchangeablenes of election and of the perseuerance of the Saints The Elect cannot 〈◊〉 holy and 〈◊〉 â—om the Church and godly The Elect when they are once indeede come vnto the Church of the Saints they may sometime fall from it but wholy and finally forsake it they neuer can Not wholy because they neuer so defect or fall that they become enimies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance 1. Jâ—h 2.19 They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. Isai 42.3 A bruse breede shall hee not breake and the smoking flaxe shall he not quench Ioh. 10.28 No man shall plucke my sheepe out of mine hand The reprobate at the length fall finally from it All the reprobate hypocrites do at length finally depart from the Church and together with those giftes which they had they leese also those gifts which they seemed to haue Obiect The Godlie also oftentimes fal away as Dauid and Peter Ans They fall but neither wholy nor finally which also befel vnto Peter For he retained still in his minde the loue of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Dauid also did not wholy fall away but beeing rebuked of the Lord by the Prophet hee truely repented and shewed that his faith was not quite dead but in a slumber rather for a season But hypocrites and the reprobate doe at length wholy and finally reuolt and fall away For they doe so at last fall away that they neuer returne to repentance And because the true loue of God was neuer in theÌ„ so neither themselues euer were of the number of gods elect Saints therfore at length they wholy and altogether depart and fall away from the Church 9 What is the vse of this doctrine THE vse of this doctrine is 1. That the glorie of our saluation be in whole ascribed and giuen to God What hast thou that thou hast not receiued 2. That we may haue sure and certain comfort This we shall haue when as wee shall not doubt of those things which are here taught and that especially if euerie of vs be certainely perswaded that the decree of God of sauing his elect is altogether vnchangeable and further that himself also is of the number of the elect euen a member of the inuisible Church and therefore shâ—ll neuer depart from the Church and communion of Saints because it is sanctified of God and therefore is holy and conformed vnto God not in perfection but is holy first by imputation by reason of the holines of Christ imputed vnto it next by inchoation because the holy Ghost dooth by little and little renew it and repuâ—ge it from the filth of sinne and lastly it is holy because it is dedicated to a holy sacred and diuine vse and seuered from the wicked which are without the church To beleeue therefore the holy Church is to beleeue that in this visible companie and society are some true repentants and truely conuerted and my selfe to be a liuely member of the inuisible and visible Church OF THE COMMVNION OF SAINTS THE Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost The Communion of Saints signifieth 1. The communion of Christes members with him and among themselues The Vnion of the Church with Christ and of his members among themselues 2. The communion or participation of all Christs benefites For all the Saints haue the same reconciliation redemption righteousnes saluation sanctification by and for Christ All the Saints haue the same benefits common which are necessarie to saluation Eph. 4.4 There is one bodie and one spirit euen as ye are called in one hope of your vocation one Lord one Faith one Baptisme 3. Jt signifieth the distribution of speciall giftes These particular giftes also are common to the whole Church as which are bestowed on some members of the Church for the saluation of the whole bodie euen For the gathering together of the Saints Eph 4.12 for the worke of the ministerie and for the edification of the bodie of Christ But they are so distributed vnto euerie member as that some excell and goe before othersome in gifts and graces in the Church For the gifts of the holy Ghost are diuers and to euerie one of vs is giuen grace
remission of sinnes is giuen REmission of sins is giuen by faith Remission of sinnes giuen by faith through the working of the Holy Ghost by which being wrought and kindled in vs by the holy Ghost wee receiue the same Therefore the purpose and decree of God of remitting sinnes is euerlasting but the executing and performance thereof is when by faith we applie remission of sins vnto vs. So also God doth alwaies loue his elect but that loue is not poured out in their hearts before their repentance For they haue that certain testimonie of conscieÌ„ce by the gift of the holy Ghost that they are loued of god so haue their sins remitted who truly conuert and repent Oâ— THE RESVRRECTION OF THE FLESH THE chiefe quâ—stions 1 What the Resurrection is 2 The Errours concerning the Resurrection 3 Whence it may appeare that the Resurrection shall certainelie be 4 For what end the Resurrection shal be 5 By whom 6 How 7 When. 8 What bodies shall rise 9 Whether the soule be immortall 1 WHAT THE RESVRRECTION IS THE Word Resurrection signifieth sometime preseruation The resurrection of the flesh is a restoring of the substance of our bodies after death euen of the same matter whereof they now consist and a reuiuing and quickening of the same bodies with life immortall and incorruptible by the same immortall soule whereby they now liue which God will woorke by Christ in the ende of the woorlde by his diuine vertue and power which restoring also shal be of the elect vnto the eternall glorie of God but of the reprobate vnto eternall paines That is 1. There shal be a restoring of the same bodie which is a recollecting gathering together of the same matter which was scattered and seuered into al the Elementes 2. An vniting of it with the same soule and a reuiuing of it 〈◊〉 the same soule which also it had before 3. A putting off of al infirmities a putting on of immortality 2 The Errours concerning the Resurrection THE Errours helde of the resurrection are of three sortes Some haue vtterlie denied it and haue auouched the souls to die together with the bodies 2. Some haue granted the immortalitie of the soule but haue constred the resurrection to bee a resurrection in this life but the bodies they denied to rise at all although the soules of the godlie haue fruition after death of euerlasting happinesse 3. Some as Anabaptistes deny that the verie selfe same bodies which we now haue shal rise again but they saie that Christ at his second comming will make new bodies 3 Whence it maie appeare that the Resurrection shall certainlie beâ— IT maie be verily collected probably out of philosophie that there shal be sometime a resurrection Probable proofes of the Resurrection yeelded by philosophie but no necessarie demonstrance but no necessarie demonstration can bee yeelded thence that the Resurrection shall certainly bee For in philosophy are manie principles which accord not with the sacred writinges of Gods spirite Againe in philosophy the knowleege which it hath of Gods iustice and trueth is but a maimed reason But in the holie writ of God the reasons are firme true Hence alone therefore is demonstration giuen for the most certaine accomplishment of the Resurrection And this first by testimonies of scripture then by reasons drawn out of scripture The testimonies of Scripture The Testimonies of scripture for demoÌ„strance of the Resurrection which confirme the certaintie of the resurrection hereafter to come are most euident and those taken both out of the olde and new Testament Iob 19.25 I am sure that my redeemer liueth and hee shall stand the last on the earth and though after my skin worms destroy this bodie yet shal I see God in my flesh Iohn 5.28 The hour shal come in the which all that are in the graues shall heare his voice And they shal come forth that haue doone good vnto the resurrection of life but they that haue doone euil vnto the resurrection of condemnation Iohn 6 40. I wil raise him vp at the last day 1. Corint 15.13 If there bee no resurrection of the deade then is Christ not risen And if Christ be not risen then is our preaching vaine and your faith is also vaine Reasons drawen out of the scripture for proofe thereof The reasons which are drawen also out of Scripture are diuerse 1. God promiseth eternall life not to the soule onelie but also to the bodie of the godly and contrarie to the vngodly hee threatneth eternall punishment and paines both of bodie and soule and these promises and threatninges of God must bee fulfilled For the certainty of them is vnchaungeable But they shal not bee fulfilled if the deade shal not rise Seeing therefore God dooth most certainelie in his good time accomplish that which hee promiseth to the godly and menaceth to the wicked it followeth of necessitie that the dead must rise againe 2. The mercie of God is perfect as which extendeth it selfe to the whole man and which will haue vs wholy saued Therefore our bodies also shal rise again 3. The mercie and loue of God towardes the godly is perpetuall and vnchaungeable so that what hee once will of his fatherly loue towardes them perfourme vnto them the same he euer will But he wil haue the godly saued both in soule and bodie therefore they must be both in soule and bodie euen whole saued and therefore that they maie bee whole saued they must needes rise againe 4. The perfect iustice of God requireth that the same wholie whereby they sinne should be punished with eternall paines But they sinne both in their whole bodie and in their soule Therefore their bodies also must be raised againe because they ought no lesse in body than in soule to suffer eternal pains 5. Christ is risen therefore wee also shall rise This sequele is most sure For first Christ therefore rose againe that hee might raise vs. Secondly Christ is our head and we his members Seeing then Christ our head is risen we also his members doubtles shal rise For the glorie of the head requireth this that he haue his members sutable in like condition with him Wherefore if the members should continue rotten the head should not be glorious Thirdly The same spirite is in vs which is in Christ raised he ioineth and vniteth vs with Christ and worketh the same in vs which he doth in Christ neither is at anie time not like himselfe But he hath raised Christ Therefore also hee will raise vs. 6. It is saide that Christ shall haue an euerlasting kingdome but this he should not haue if our bodies should alwaies continue in death for neither would it suffice that our soules are immortall or eternal without our bodies For that Christs kingdome may be eternall he must haue eternall subiects and those wholy eternall Therefore our bodies also shall rise that so wee whole may bee subiect eternally vnto Christ our king
the Charter promise the same also Semblablie God perfourmeth his benefites after the same manner and vnto the same persons after which manner and vnto which persons hee promised them But vnto the wicked hee hath promised nothing so long as they remaine in their vnbeliefe 3. Wee receiue spiritual thinges by faith The wicked haue not faith Therfore neither do the wicked receiue spiritual things 4. To be wicked and to receiue the sacraments entirelie implieth a contradiction 11 How manie sacraments there are of the new Testament IN the newe Testament are onelie two sacramentes But two Sacramentesâ— the new Testament the vse whereof in the Church is perpetuall vniuersall by the consents of Ambrose Austine Baptisme which succeeded in the place of circumcision and other purifiynges of the law and the Lords supper which the Paschal Lambe shadowed and prefigured These two and no more did Christ institute For those are onelie sacraments of the new Testament which are 1. Ceremonies 2. Jnstituted of Christ for the whole Church 3. Hauing the promise of grace adioined vnto them But there are onelie two such sacraments as appeareth by their definition Wherefore Pennance priuate absolution matrimonie The Papists other fiue Sâ—craments are no Sacramentâ— vnction and laying on of hands are no sacraments For it is certaine that pennance and priuate absolution are onely the declaration and preaching of the Gospell But the preaching and publishing of grace must not bee confounded with the annexed seals of the promise of grace Vnction and laying on of hands are indeede ceremonies but neither were they instituted of Christ for the whole Church neither haue they the promise of grace adioined The thing signified by extreme Vnction hath ceased in the Church Matrimonie is no ceremonie but a moral worke The Papists recken it among sacraments because the old latin translation translateth the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a mysterie by the woorde Sacrament Ephes 5.32 where the Apostle speaketh of marriage But Paul himselfe is to be heard rather than the latin interpreter No man is ignorant that mysterie is of as large ample extent in signification with the Grecians as arcanum which signifieth any secrete or hidden thing is with the Latins Wherefore they must confesse and graunt all arcane and secrete thinges to bee sacraments And so if Matrimonie bee the seuenth sacrament the will of God shall bee the eight sacrament and the calling of the gentiles the ninth For so doth the same interpreter in the same Epistle interpret the same greeke word Eph. 1.9 and 3.9 But Saint Paul in that place cap. 5.32 vseth the woorde mysterie to designe and signifie the coniunction of Christ and his Church and not the coniunction of man and wife Certaine Conclusions of the Sacraments in generall 1 GOD hath alwaies adioined vnto his promise of grace and eternal life some signes and rites which the church calleth sacraments Circumcision was commaunded and enioined Abraham By Moses the sacrifices and rites were encreased which endured vnto Christ who instituted Baptisme and the supper 2 Sacraments therefore are the signes of the eternal couenant betweene God and the faithful that is they are rites commaunded prescribed to the church added vnto the promise of grace whereby as by visible and certaine testimonies God might signifie and testifie that hee communicateth and imparteth Christ and his benefites to al those that vse and receiue these tokens and symboles with a true faith according to the promise of the gospel and that hereby also hee might confirme in them a full perswasion and trust of his promise that the church also of the other side might by the participation of these symboles and tokens professe publiquelie their faith and thankefulnes towardes God and binde themselues vnto it preserue and propagate the memorie of christes benefites be discerned from all other sects and obliged and stirred vp to a mutual dilection and loue vnder one head christ Jesus 3 Rites and ceremonies which are not commaunded of God or are not instituted to this end as to bee signes and tokens of the promise of grace are not signes and tokens of the church for a signe can confirme nothing but by his consent and promise from whom the thing promised and signified is expected and looked for No creature therefore can institute anie signes or pledges of Gods will 4 Two thinges are to be considered in all sacraments the visible terrene and corporal signes which are the rites and ceremonies and the visible and corporal thinges which God exhibiteth vnto vs by his ministers and we receiue corporallie that is by the parts and senses of our bodies And the things signified inuisible celestial and spiritual that is christ himselfe and all his benefits which are communicated vnto vs of God by faith spirituallie that is through the vertue and working of the holie ghost 5 The mutation and change of the signes is not natural but respectiue and in relation neither is wrought as touching their nature or substance which remaineth still the same but as touching their vse whereby they are resemblances of other things 6 The coniunction also or vnion of the signes and the thinges signified is not natural or local but respectiue by the ordinaunce and appointment of God whereby thinges inuisible and spirituall are represented by visible and corporal things as it were by visible words and are exhibited and receiued together with the signes in their right vse and administration 7 The names and properties of the things signified are attributed to the signes and contrarie the names and properties of the signes vnto the things in respect of the similitude or of the signification of the thinges by the signes and in respect of the ioint exhibiting and receiuing of the thinges with the signes in the right vse 8 The right vse of the sacraments is then when as the faithful keepe those rites which God hath commaunded to those ends for which the sacraments were instituted by God The institution consisteth in the rites persons and endes the violating whereof breedeth an abuse 9 Jn this vse the things signified are alwaies receiued together with the signes Therefore the signes are not emptie or voide and without the thinges although the thinges are receiued after one manner and the signes after another 10 Without the vse instituted by God neither are the ceremonies anie sacrament neither are the benefites of God which are signified by them receiued together with the signes 11 The signs are receiued of the godly to saluation of the wicked to condemnation But the things signified onely the godly can receiue to their saluation 12 In the Elect notwithstanding after they are conuerted the fruit also of the sacrament vnworthily receiued doth at length follow And in them also that vnworthinesse which by reason of their defectes concurreth in their receiuing albeit they are sometimes chastised for the same yet neuerthelesse is it pardoned them so that that
vnworthinesse dooth not hurt or impaire their saluation 13 Some sacramentes are to bee receiued but once in our life others more often Some are to be giuen to those of vnderstanding onely others to infants also Euen as they were instituted by God either in once making his couenaunt with all the Elect and those which were to be receiued into his church as circumcision and baptisme or after sundry falles and combates of temptations for the renuing of his couenant and for the fostering and preseruing of the vnity and assemblies of his Church as the Arke the Passouer and other sacrifices and so likewise the Lords Supper 14 Those thinges agree in common to the sacramentes of both the old and new couenaunt which haue been spoken of in the definition But their differences are these that the oulde shewe Christ who was after to be exhibited the newe Christ already exhibited with his benefites The rites of the old were diuerse from ours and moe in number as circumcâ—sion sacrifices oblations the Passeouer the Sabboth woorshipping at the Arke Christians haue others and those only two Baptisme and the Supper The oulde were darker the newe are clearer and more manifest The olde were proper and peculiar to Abrahams posterity and their seruauntes the new are commanded to the whole church which is to bee gathered both of Iewes and Gentiles 15 The sacramentes and the preaching of the gospell agree in this that they are the work of God which hee exerciseth towardes his church by his ministers who teach promise and offer vnto vs the same communion of Christ and all his benefites and also they agree in this that they are the externall instrumentes of the holy ghost by which he mooueth our harts to beleeue and so by the comming and meanes of faith maketh vs partakers of Christ and his benefits Neither yet is the working and operation of the holy ghost to be tied here neither doe these profite but rather hurt them who applie not vnto themselues by faith that which the woordes and rites signifie 16 The sacramentes differ from the word because the woorde doth by speech and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne confirmed By these it is confirmed only in the lords supper The word also teacheth and confirmeth without the sacraments But the sacraments doe not without the word Without the knowledge of the word they who are growen to vnderstanding are not saued But men may both be regenerated and saued without the vse of the sacraments if it be not omitted through contempt The word is preached also to the vnbeleeuers and wicked men Vnto the sacraments the church must only admit them whom God willeth vs to account for members of the church 17 Sacraments and sacrifices agree in this that they are works commanded of God to be done in faith A sacrament differeth from a sacrifice in that God by sacraments signifieth and testifieth vnto vs his benefits which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God 18 Wherefore also one the same ceremony may be coÌ„sidered both as a sacrament and as a sacrifice as whereby God in giuing vs visible signes testifieth his benefits towards vs and we in receiuing them testifie againe our duty towards him And this testification of our faith thankefulnesse dependeth of that testifâ—cation of gods benefites towardes vs as of the chiefe and proper ende and vse of the sacramentes and is thereby raised in the mindes of the faithfull The confirmation of such of the former conclusions as most require it THE confirmation of the second conclusion The definition therein deliuered of sacraments is expressed Gen. 17.11 Exod. 20.10 Exod. 31.14 Thou shalt keep my sabbothes Now that sacraments are rites commanded and prescribed to the church by God is apparent by the instittuion of theÌ„ as also that they are rites adioined vnto the promise as visible signes and tokens thereof Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs as circumcision did portende and shew remission of sinnes and mortification Deut. 30.6 Heb. 8 9.10 Neither onely doe we signifie them in confessing and celebrating them but chiefely God himselfe dooth signifie them vnto vs testâ—fieng and confirming them vnto vs by the ceremonies of sacrameÌ„ts For the Ministers as well in the administration of the sacraments as in the preaching of the woord â—eaâ—e the person possesse the place of God to the Church Mat 28.19 Teach and baptise all nations Iohn 4.2 Iesus did baptise when yet not hee himselfe but his disciples did baptise So of the signe and ceremonie of inauguratioÌ„ or anointing one to be King it is saide 1. Sam. 10.1 The Lord hath anointed thee When yet Samuel was sent to anoint Saul They furder are therefore saide to confirme our faith because the scripture witnesseth them to be the signes and tokens of the mutuall euerlasting couenant between God and the faithfull which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell But God is alike to be beleeued whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them As He that shall beleeue and shall bee baptised shall bee saued And lastly because the scripture to signifie the receiuing or want of the things signified alleageth the receiuing or want of the signs As Ps 51.7 Purge me with hysop I shal be clean Deut. 30.6 The Lord will circumcise thy heart Rom. 6.3 All wee which haue bin bapitised 1. Cor. 10.16 The bread which we break is it not the coÌ„munion of the bodie of Christ And hereof also follow the other ends specified in the definition in this second conclusion As That the sacraments discerne seuer the church from other sects This is manifest both by effects and by Testimonies Exod. 12.45 A strainger shall not eate thereof Rom. 3.1 What is the profit of circumcision Much euery maner of way because vnto them were committed the Oracles of God Eph. 2.11 Ye being in times past Gentiles called Vncircumcision of them who were at that time without Christ and were aliants from the common-wealth of Jsraell and were straingers from the couenants of promise and had no hope and were without God in the Worlde Gen. 17.11 Is shall bee a signe of the couenant betweene mee and you and it shall bee my couenant in your flesh Another ende is that they preserue the memorie of Gods benefits 1. Cor. 11.26 As often as yee shall eate this bread yee shew the Lords death vntill hee come Exod. 12.14 This day shall bee vnto you a remembrance Deut. 6.8 Thou shalt binde them for a signe vpon thine hand and they shall bee as signes of remembrance betweene thine eyes
Luk. 22.19 Do this in remembrance of me Lastly they are also bonds of loue because they who are confederated with God are vnited also among themselues Ep. 4.5 One Lord one faith c. 1. Cor. 10.17 We being many are one bodie The confirmation of the fourth Conclusion The distinction there deliuered is manifest in it selfe The receiuing of the signes is corporall externall But the thinges especiallie signified are not receiued without faith because they are promised to beleeuers onely And the signes are no otherwise true than the promises vnto which they are annexed Again the signes declare the same to the eyes which the promise declareth vnto the ears As therefore the promise is but an emptie sound without faith So also are the ceremonies vaine spectacles Again The thinges signified are the communion of Christ and all his benefits But this can no man haue otherwise than by faith either in the vse or without the vse of the Sacrament The confirmation of the sixt conclusion Such is the coniunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifieng other thinges are though not in the same place yet together with the thinges testified and signified The Reason is Because to make one thing a signe of another thing is not to include or tie the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Again the nature of the things signified by the sacrament doth not admit this local vnion For some are subsisting forms some accidents not inherent in the sacramentall signes but in the mindes of men as the gifts of the holy ghost Some are corporeall and in one place only and not locallie existent wheresoeuer the sacraments are vsed as the flesh and bloud of Christ The confirmation of the seuenth Conclusion The scripture speaketh thus of the Sacramentes Circumcision is the couenaunt The Lambe is the Passeouer The bloud of the sacrifices the bloude of the couenant the expiation of the sacrifices the Sabboth the euerlasting couenant The mercie seate of the Arke Baptisme a clensing washing Bread and wine the bodie and bloud of Christ And so the scripture expoundeth it selfe when circumcision is called the signe of the couenant The Pascal Lambe the signe of the passouer The Sabboth a perpetual signe of grace and sanctification The ceremonies types and shadowes of true thinges The beleeuer and baptized shall bee saued and of the signes and symboles of the Lordes supper it is said that they are to bee receiued for our reconciliation The confirmation of the tenth conclusion The signes of the couenant confirme nothing vnto them who keep not the couenant or who referre them to another ende But the sacraments are signes of the couenant whereby God bindeth himselfe to giue vnto vs remission of sinnes and eternall life freely for Christs sake and wee binde our selues to the yeelding and performance of faith and new obedience Therefore they confirme not neither â—ssure them of Gods grace who are without faith and repentaunce or vse other rites or to some other end than God hath appointed Moreouer Jâ— is superstitious and idolatrous to attribute the â—â—stifâ—cation of gods grace either to the external woorke rite without the promise or to anie other woorke inuented by men Wherefore the abusing or not right vsing of the sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Rom. 2.25 Circumcision is profitable if thou doe the law c. The confirmation of the 11. conclusion The figure of Baptisme beeing correspondent to the Arke of Noah doth also saue vs not the outward washing away of the filth of the flesh but the inwarde testification of a good conscience towardes god The bread which wee breake is it not the communion of the bodie of Christ And seeing the sacramentes are an externall instrument whereby the holy Ghost fostereth and preserueth faith it foloweth that they serue for the saluation of beleeuers as doth the word But contrary the wicked through the abuse of the sacramentes and the contempt of Christ and his benefites which are offered vnto them in his woorde and sacraments and through the confession of his doctrin which they embrace not with a true faith purchase vnto themselues the anger of God and euerlasting paines according to the saying of the Prophet Esay cap. 66 3. He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep iâ— as if he cut off a dogs necke And saint Paul 1. Cor. 11.27 Whosoeuer shall eate this breade and drinke the cup of the Lorde vnworthilie shall be guiltie of the bodie and bloud of the Lorde But the things signified because they are receiued by faith onely and are either proper vnto saluation or saluation it selfe as Christ and his benefites they cannot be receiued of the wicked neither can they at all be receiued but vnto saluation The confirmation of the 12. coÌ„clusion A promise the signe of a promise hauing a condition of faith and fidelitie adioined vnto it are ratified whensoeuer the condition is perfourmed But such is that promise which is signified and confirmed by the sacraments Therefore if in the vse of them faith doth accompany which beleeueth the promise the things promised and signified are receiued together with the signes Eze. 16.59 I might deale with thee as thou hast done when thou diddest despise the oth in breaking the couenant Neuerthelesse I will remember my couenaunt made with thee in the daies of thy youth and J will confirme vnto thee an euerlasting couenant The confirmation of the 13. conclusion The iterating of circumcision or Baptisme hath beene no where receiued or admitted Neither is the reason hereof obscure or vnknowen because those sacraments were instituted to bee an initiating or solemne receiuing of men into the Church which is alway ratified vnto him that is penitent and persisteth therein But the vse of other sacraments is commaunded to be iterated as of the sacrifices the Passeouer worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimonie that the couenant which was made in Circumcision and Baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwaies necessarie The confirmation of the 14. conclusion That there is one common definition agreeing to the sacraments both of the olde and new testament hath beene shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the newe testament it is manifest that there are but two because there are no other ceremonies commaunded of god and hauing annexed vnto them the promise of grace And that the olde sacraments
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affâ—rmed of the signes which is proper vnto the thing signified For the sâ—gnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câ—ept into the church It is otherwise demanded Why the Masse is to be abolished â—ut here this questioÌ„ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words â—te Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâ—decha A free
one sacrifice for sinnes sitteth for euer at the right hand of God Now the Papists contrarie to these manifest places of scripture will haue Christ to be often offered in the Masse 6 The Masse is repugnant to the doctrine of grace and iustification which teacheth that in this life onelie is the time of obteining fauour by faith alone for the onelie merite of christ The papists neglecting faith which they haue no knowledge of reiecting Christs merit substitute in place thereof this idolatrous inuention For through and for this sacrifice of the Masse and so for this worke as they speake wrought they maintaine that the dead also obtaine remission of sinnes 7 The Masse is repugnant vnto the articles of our faith concerning the true humanitie of christ concerning his true ascension into heauen and his returning from thence at the day of iudgement For they make a corporal presence of christ in the Masse saying that christ is inuisible present vnder the forme of breade and wine the substance of the bread and wine beeing abolished as often as the Masse is celebrated and this presence of Christ is corporal when the accidents onely of the signe remaine Jt is contrarie also to the nature of sacraments which permitteth not the substance of the signs to be abolished neither requireth any naturall connexion of the signes and things and therefore neither is it required in the Supper which leadeth vs to christ crucified and raigning in heauen and from thence communicating himselfe vnto vs. 8 The Masse is contrarie to the communion of Saintes with Christ. For it imagineth an execrable inuention which is that Christes bodie doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the supper reacheth that wee are made members of Christ by the holy gh st and ingraffed into him 9 The Masse is repugnaunt to the true worship of God because it maketh Christ to be there corporally present so by consequent there to bee worshipped Euen as of ould before his ascension it was not onely lawful but in duty required that Christ should be worshipped in whatsoeuer place hee was and so also did his Disciples alwaies worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore worship him turning vnto any one particular place more than other Wherfore seing the Papists in their Masse tie the worship and adoration of christ vnto a thing whereunto christ himselfe by expresse word hath not tied it they professe them selues to be idolaters and doe no lesse absurdly and impiously in this than if they should worship Christ at a wal or if they should worship a piller falling downe before it Which we prooue 1. Because no creature hath power to ty the woorshippe of God to anie thing or place wherein God hath not commaunded by expresse word himselfe to be worshipped and wherein God hath not promised to hear vs. And hereby is the cause of that difference plainly scene why the Iewes directing their praier to the propitiatorie or mercy seat did notwithstanding withall in spirite worship the true God and were by promise from him assured to bee head but worshipping in Dan and in Bethel and in the high places and in the temple of Samaria were idolaters not knowing what they worshipped Ioh. 4 22. Yee worship that which yee knowe not we worship that which we know for saluation is of the Iewes and the cause of this thing is more at large declared in the second of Kinges cap. 17. 2. Because in the newe testament all worshippe which is tied to anie certaine place on earth is vtterlie taken awaie and spiritual worship onlie required stirred and kindled by the holy ghost and doone with a true faith and knowledge of God Ioh. 4.21 The houre commeth when ye shal neither in this mountaine nor at Jerusalem worship the Father In these words Christ doth plainely take away worship tied and restrained to any certaine place on earth Wherefore wee must also take away and haue in detestation this impious inuention of christs corporal presence in the Masse or in the breade and wine For this being but that christ is in bodie present in the bread whether it be said to be done by transubstantiation or by consubstantiation the popish adoration standeth fast and of the contrarie side the presence of Christs body in the breade is taken away if wee take away this foule and shamefull Popish adoration of Christs bodie lying couertly by their iudgement vnder the formes of bread and wine Now withall wee are here to obserue What it is to worship christ in the bread namelie to direct our worshippe in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning thereto to yeelde reuerence vnto christ as if hee were present there m re than else-where So of olde they worshipped God at the Arke turning thereto with their mindes and as much as might be with their external grace and inclination of bodie 1 OBiection The Masse is an application of Christes sacrifice Therefore it is not to be taken away Aunsw I denie the Antecedent because wee applie Christs merit by faith onely Obiect 2. There must bee a perpetuall sacrifice in the Church because Jsai foretoldâ— that it should bee from sabbath to sabbath Aunswere There must indeed be a perpetuall sacrifice in the church which is the sacrifice of thankes-giuing 1. Because it is a remembraunce of Christes sacrifice 2. Because almes were giuen in the primitiue church after the supper was ended which were a sacrifice 3. The supper also is an Eucharistical or thankesgiuing sacrifice For a propitiatory sacrifice the Fathers neuer dreamt of 6 What is the right and lawful vse of the supper THE right and lawfull vse of the supper consisteth in three thinges 1. When the rites and ceremonies instituted of CHRIST are reteined and obserued yet so that they bee not obserued of one or two priuatelie but that in a conuenient and lawfull assemblie of the church the breade be broken distributed and receiued and the wine giuen to all that communicate in remembrance of Christes death that is for confirmation of their faith and to shew their thankefulnesse 2. When the rites are obserued of those persons for whome Christ did institute them that is when the bread and wine is distributed and receiued of others of whom the Lorde woulde haue it receiued namely not of his enemies but of his Disciples which are the faithful For the obseruing of the rite without faith and repentance is not the vse but the abuse of it 3. When the supper is receiued for the right end which is in commemoration and remembraunce of the Lordes death 7 What the wicked receiue in the Lords supper THE wicked receiue 1. The bare signes onely namely bread and wine 2. They receiue those signes
his couenant despited reproched 9. That froÌ„ the sinners theÌ„selues punishment may be auerted because the wicked approching vnto the Lords table eate their own damnation Wherefore that this may not come to passe the church is bound to prouide that such approch not hither 10 They who denie the faith and doctrine of christ are to be excluded froÌ„ the church from the vse of the sacraments For the faithful or christians are not to be confounded or mingled with those who are not members of the Church as with those which are professed vngodly persons blasphemours reuolters to Arrianism Mahumetisme the like But they that deny refuse to repeÌ„t deny the faith doctrine Tit. 1.6 They professe that they know god but by works they deny him And he that denieth the faith is worse then Infidels Therfore they who persist in their wickednes deny to repent are to be shut out of the church neither are they to be admitted to the vse of the sacraments And heere hath place that saying of Christ Matth. 7.6 Giue not that which is holy to dogs Wherfore nether to the sacraments are dogs to be admitted namely those which persist in their wickednes and make a mocke of Gods word For if Christ speaketh this of his audible word to wit the word preached which yet was instituted for the coÌ„uerted vnconuerted or such as were yet to be conuerted much more shal this bee spoken of his visible word namely of the sacraments which were ordained and instituted for the conuerted onely 11 Open blasphemers ought not to be baptized For they ought not to bee baptized who beleeue not with their whole hart Wherefore Philip saith to the Eunuch If thou beleeuest with al thine hart thou maiest be baptized So Iohn also Baptized none but such as confessed their sinnes Now if blasphemers and vnbeleeuers are not to be baptized it followeth that they are to bee shut out of the church not to be admitted to the receiuing of the sacraments They who ought not to be baptized neither ought they to be admitted vnto he Supper For there is one and the same reason in â—oth 12 They who are not as yet baptized are not to be â—â—mitted vnto the supper but to them who forsake their Baptism Bapâ—â—â—m is no Baptisme according to that of the Apostle 〈◊〉 2.25 If thou be a transgressor of the Law thy circuÌ„cision is made vncircumcision Therfore they who forsake their Baptism are not to be admitted vnto the Supper Obiection Then they who forsake their Baptism are also to be baptized after their receiuing into the church Answer Their receiuing into the church by Baptisme is firm and in force to them that repent without any iteration of the signe But seing Baptism is an entrance into the church they who forake it are not in the church and therefore as long as they continue such they are not to be admitted either into the Church or vnto the supper 13 Vnto whom the promise of grace doth not belong vnto theÌ„ the sign of grace ought to be extended otherwise the church should deale corruptly admitting them whom God excludeth should be diuerse disagreeing froÌ„ her selfe for she should absolue them by the visible woord whom she condemned by the audible word Wherefore whom God hath reiected depriued of his grace they are not to be admitted vnto the sacraments which are the signes of Gods grace 14 The institution of the sacrameÌ„ts or the condition which must be obserued in comming to the sacraments requireth repentaunce Therefore they who shew not repentance ought not to be admitted This argument foloweth by a counterpositioÌ„ They which haue repentance faith are to be admitted Therfore they which haue not repentance faith are not to be admitted 4 How the power of the keies differeth from the ciuil power 1 THE power of the keies coÌ„mitted vnto the church depeÌ„deth on Gods words the ciuill power is armed with the sword 2 Jn the church iudgemeÌ„t proceedeth according to Gods lawes in the ciuill state iudgement is exercised according to ciuil Lawes 3 The church punisheth the obstinate with the word of God onlie yet so as that this punishment pierceth euen vnto their consciences The ciuil state punisheth the obstinate only with corporal punishment The church punisheth with the word when it denounceth the anger and wrath of God against infidels and vnrepentant persons 4 Oftentimes the Discipline of the church hath place where there is no place for ciuil iudgement as when the church casteth out of her congregation the impenitent and accounteth them no more for her members And contrariwise the ciuil gouernment oft times hath place where there is no place left for church Discipline as when the Magistrate punisheth adulterers robbers theeues with death and dooth no more reckon them for members of the commoÌ„ wealth whether they repent or continue obstinate whom yet the church assoone as they repent and shee receiue them is bound to hold for her members 5 The iudgement of the church hath degrees of admonitions For first repentance must be sought for before they come to punishment But the ciuil iudgement proceedeth to punishment whether he which sinned promise repentance or continue vnrepentant 6 The end and purpose of the church is that hee which hath offended should repent and be saued for euer the end and purpose of the Magistrate is that the offender bee punished and so peace and externall order and Discipline be maintained in the common-wealth 7 The church is bound to reuerse and retract her iudgement and punishment if there come repentance But the Magistrate is not bound to recal his iudgement and punishment neither is he able sometimes to recall it Wherefore the difference is apparent and manifest of the ciuil and Ecclesiasticall power or the power of the keies deliuered by christ vnto the church And this power may easily stand and consist without that For the church acknowlegeth him for her member whom the Magistrate dooth not acknowledge nor suffer 5 What order is to bee obserued in exercising the power of the keies WHen a man hath coÌ„mitted some priuate trespasse he must first bee curteously admonished by one according to the commandement of Christ Mat. 18.15 Jf thy brother trespasse against thee go and tel him his fault betweene thee and him alone Jf he heare thee thou hast wonne thy brother Moreouer Jf being admonished by one he dooth not yet repent he must bee againe priuately admonished by thee taking one or two with thee And such admonitions must be doone according to gods word and with signification of good-will towardes the offender and that not but for causes iust weighty necessarie And if neither so admonished by one or two he repent hee is to be corrected by the whole Church Which also Christ hath commaunded Jf hee will not vouchsafe to heare them tell it vnto the Church Nowe if a man transgresse publikely by offending of the whole
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the arke of the couenaunt Wherefore Samuel did appoint that towne for sacrifices where hee dwelt as being most fit and commodious Verie wel knewe the holy Prophet that the woorship of God did not consist in this circumstaunce of place which was left free vnto the godly before the temple was built of Salomon Lastly as concerning the person although the Prophets were not of Aarons family yet had they by reason of their extraordinary function autority to sacrifice This also may be said as touching Elias sacrificing in the mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but deliuered the sacrifice to be offered of the Angel whom hee tooke to be a Prophet or hee himselfe offered it being commanded by the Angell and so did nothing besides the diuine Lawe of god In like manner is the aunswere easie to other examples which they heap together bring in Abel Noah Gen. 4. and 8. offer sacrifice but not without the commandement of god because they did it with faith Heb. 11. But no faith can bee without the woord of god Roman 10. The Rechabites Ier. 35. refraine from wine and husbandrie according to their father Ionadabs commaundement and are therefore by God commended But Ionadab meant not to institute any newe worship of god but by this ciuil ordinaunce to banish from his posterity riot and such sinnes and punishmentes as accompany riot So also Daniels fasting Dan. 10. the Nineuits fasting Ion. 3. was no worship of god but an exercise seruing for the stirring vp of praier and repentaunce which were that worship of God which is in those places commended Now in Iohn Baptist Matth. 3. not his kind of liuing foode and apparel but his sobriety and temperancy is commended is the worship of god And Hebr. 11. not the raiment made of sheepes and goates skins neither the wandring in mountaines caues and dens but faith and patience in calamities is set forth and commended as the worshippe of god 5 Obiection Whatsoeuer is done of faith and pleaseth god is Gods worship These works albeit they are vndertaken by men voluntarily yet are done of faith and please God Therefore these workes vndertaken by men voluntarily are the worshippe of God Aunswere This doth not suffice for the defining gods worship for after a diuerse sort is the worshippe or god and indifferent actions pleasing vnto god The worshippe of god doth so please god that the contrary there to displeaseth god therefore cannot be done of faith But those things which are in themselues indifferent are so liked of god that their contraries also are not of him disliked or disalowed THE THIRD COMMAVNDEMENT THOV shalt not take the name of the Lorde thy God in vaine for the Lord will not holde him guiltles that taketh his name in vaine In the first and second commaundement god framed our minds and hearts now hee frameth also our outwarde actions and that in this the fourth commaundement There are two partes of this third commaundement A Prohibition and a Commination There is prohibited the vaine vsage of gods name that is in whatsoeuer false vaine or light and trifling thing which tendeth either to the disgrace or at leastwise not to the glorie of God The name of God signifieth 1. The Attributes or properties of god that is those things which are affirmed of god As Gen. 32.29 Wherefore doest thou aske my name Exod. 3.15 Thus shalt thou say vnto the children of Israel The Lord god of your fathers the god of Abraham the god of Isaack and the god of Jacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all ages Exod. 15.3 The Lorde is a man of warre his name is Iehouah 2. It signifieth god himselfe As Psal 116.43 I will take the cup of saluation and call vpon the name of the Lord that is I will call vpon the Lord. Psal 5.11 They that loue thy name that is they that loue thee Psal 7. J will sing praise to the name of the Lorde most high Deut. 16.2 Thou shalt offer the Passeouer vnto the Lord thy god of sheep and Bullocks in the place where the Lord shal choose to cause his name to dwell 1. King 5.5 I purpose to build an house vnto the name of the Lord my god 3. It signifieth the will or cammaundment of god and that either reueiled and true or imagined and faigned by men 1. Sam. 17.45 J come vnto thee in the name of the Lord of Hostes 4. Jt signifieth the worshippe of God trust inuocation praise profession Micah 4.5 We will walke in the name of the Lord our god Mat. 28.19 Baptizing them in the name of the Father the Sonne and the holie ghost Acts. 21.13 I am readie not to bee bound onelie but also to die at Ierusalem for the name of the Lord Jesus To take the name of the Lord or to name or vse the name of the Lord God verily doth not forbid but he forbiddeth to vse it falslie or vainely The prohibition then in this cōmandement is Thou shalt not take the name of god in vain that is thou shalt not only not forsweare but neither shalt thou make any vnhonorable mention of God as neither against nor besides that honour which is due vnto him neither yet lightly neither without iust cause Nowe as in this commaundement is prohibited the abusing of gods name so in the same contrariwise is commaunded the lawful and right vsing of his name The commaundement then of this ordinance is Thou shalt honourably vse the name of the Lord by which commaundement he willeth that wee make no mention of him but such as is honourable and worthie his diuine Maiestie and as in the first commaundement he requireth his internal worship to be done and giuen to him alone so here he requireth his externall worship which consisteth in the true confession and magnifieng of his name to be perfourmed of euery of vs both publiquely whensoeuer it is exacted for the illustrating setting forth of his glorie and priuately Vnto the Prohibition is annexed a Commination whereby god might shewe that this part also of doctrine is one of those the breach whereof hee chiefly detesteth and punisheth For seeing the praise and magnifieng of god is the last and principal end for which man was created and seeing the chiefe good and felicitie in man is the praise and worship of god it foloweth the chiefe euill and misery is to despite and reproch god and therefore that the chiefe and greatest punishment is due for this euil The vertue of this Commandement consisteth in the right honorable vsage taking of the name of God the partes whereof are these 1. The propagation and spreading abroad of gods true doctrine not that propagatiō which is don publikely by the ministery
Gods word and administring his Sacraments according to his diuine ordinaunce The partes then of the Ministerie of the Church are two 1 To preach Gods woord 2 Rightlie to administer the Sacraments 2 What are the degrees of Ministers OF Ministers some are immediatelie called of God some mediatelie by the Church Jmmediatelie were called the Prophets and Apostles The Prophets were Ministers immediatelie called of God to teach and open the doctrine of Moses and of the promise the Messias to come as also to correct their maners in the Church and common-wealth of Moses and to vtter prophecies of euentes in and without the Church hauing a testimonie and warraunt that they could not erre in doctrine The Apostles were Ministers immediatelie called by Christ to preach the doctrine concerning the Messias nowe exhibited and to spreade it throughout the whole world hauing a testimonie warrant that they could not erre in doctrine Mediatelie were called 1. The Euangelists who were helpers of the Apostles in their labour and were sent of the Apostles to teach diuerse Churches 2. Bishops or Pastours which are ministers called by the Church to teach the woorde of God and to administer the Sacraments in some one certaine Church 3. Doctors who are ministers called by the church to teach in some certaine church 4. Gouernors who are ministers chosen by the iudgement of the church to administer discipline and to ordaine thinges necessarie 5. Deacons who are ministers chosen by the church to take care for the poore and to distribute Almes 3 For what end and purpose the ministerie was instituted GOD would that in all ages of the world there should be publike assemblies of the church in which the true doctrine concerning God and his will might bee heard chieflie for these causes 1. That God maie bee magnified and inuocated in this life by mankinde not onelie priuatelie but also by the publique voice of the church Psal 68. Giue thankes vnto God in the congregations 2. That the publique and ordinarie preaching of the doctrine the pouring out of praiers and giuing of thankes and the vse of the sacramentes maie bee an exercise to stirre vp and cherish faith and godlines as which without exercises doth easilie through our infirmitie waxe colde Ephes 4. He gaue some Apostles some Prophets and some Euangelists and some Pastors and Doctors for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ 3. That men maie prouoke one another by their example vnto godlines and to the magnifieng and praise of God Psalm 22.22 I wil declare thy name vnto my brethren in the middest of the congregation will J praise thee 4. That there maie bee preserued and maintained a consent and agreement in the church in the doctrine and worship of God Eph. 4. He gaue Pastors and Doctors for the gathering together of the Saints till we all meete together in the vnitie of faith 5. That the church maie be seene and heard among men and maie be discerned from the other blasphemous Idolatrous multitude of men And he wil haue the church to be seen beheld that the elect may be gathered vnto it that the reprobate may be made more excuseles while they contemne and endeuor to represse the voice and calling of God which they haue heard Rom. 10.18 But haue they not heard No doubt their sound went out through all the earth and their woordes into the ends of the world 2. Cor. 2.14 Now thankes bee vnto God which alwaies maketh vs to triumph in Christ and maketh manifest the fauour of his knowledge by vs in euerie place for we are vnto God the sweete sauour of Christ in them that are saued and in them that perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life 6. That God maie applie himselfe vnto our infirmitie in teaching men by men 7. That hee maie shewe his loue towards man in that he will haue men to be ministers of that great worke which also the sonne of God did administer Nowe these causes belong not to any one certaine time but to all times and ages of the Church and world Wherefore god wil alwaies haue the ministerie of his Church preserued and the vse thereof frequented and therefore the generall ground of this commaundement or the morall part thereof doth bind all men euen from the beginning of the woorld vnto the end namely that some Sabboth be kept by them that is that some time be allotted vnto publique sermons and praiers and to the administration of the sacraments 4 Vnto whom the ministerie is to be committed VNTO whom the ministery of the Church ought to be committed Saint Paul plainly deliuereth in his Epistles to Timothy and to Titus And briefly to comprise them The ministerie of the Church is to bee committed 1. Vnto men 2. hauing a good testimonie in and without the church 3. able to teach that is Rightly vnderstanding the doctrine and hauing giftes in some measure rightly to propound the same 5 What are the duties and functions of Ministers THE duties and functions of Ministers are 1. Faithfullie to propound and deliuer the true and sound doctrine of God that the church maie know vnderstand it 2. Rightlie to administer the sacraments 3. To go before and shine vnto the church by their example of Christian life and conuersation 4. To giue diligent attendaunce vnto their flock 5. To yeelde their seruice in such iudgementes as are exercised by the church 6. To take care that regard and respect be had of the poore THE FIFT COMMANDEMENT HONOR thy Father and thy Mother that thy daies maie be long in the land which the Lord thy God giueth thee Now followeth the Lawes of the second table of the Decalogue the obedience whereof doth as well verilie respect God as the commaundements of the first table but the woorkes are immediately exercised towards men For the subiect of the second table is our neighbor Of which subiect this is affirmed Thou shalt loue him as thy selfe like as Christ also briefly comprised the summe of the second table saying Matt. 22.39 And the second is like vnto this Thou shalt loue thy neighbour as thy selfe He saith that the second commaundement is like vnto the first or great commaundement or the second table is like vnto the first table which is thus to be vnderstoode 1. As touching the kind of the chiefe worship of God the second table is like vnto the first and so is the second said to be like vnto the first in respect of the ceremonial which are not the chiefe worship 2. As touching the kinds of eternal punishment because the transgression of both tables meriteth eternal punishment 3. As touching the vnseparable coherence of the loue of God and our neighbour For our neighbor cannot be loued without the loue of God the loue of God is declared
thou that thou hast not receiued If thou hast receiued it why reioicest thou as if thou haddest not receiued it Philip. 1. I am perswaded that hee who hath begun this good worke in you will performe it vntill the daie of Iesus Christ Phil. 2.13 It is God that worketh in you both the wil and the deed euen of his good pleasure Ioh. 15. Without me you can doe nothing 1. Cor. 1.8 Who shall also confirme you vnto the end that yee maie bee blamelesse in the day of our Lorde Iesus Christ. 1. Cor. 10.13 GOD is faithfull which will not suffer you to be tēpted aboue that you be able but wil euen giue the issue with the tētation that yee may be able to bear it 1. Pet. 1.5 You are kept by the power of God through faith to saluation Reasons to proue the former doctrine This doctrine that the regenerate neither perfectly nor continually can obey God and that as the beginning so the continuance of our conuersion dependeth of God is confirmed besides these testimonies by euidēt reasons as that we receiue all good things from God Iames 1. much more then these good things which are the greatest of all that is our conformity with God and perseuerance therein 2 Againe Nothing can be done besides the eternal decree of God But the good works which the conuerted doe God from euerlasting did decree Ephes 2.10 We are his workmanship created in Christ Iesus vnto good works which God hath ordained that wee should walk in them Ier. 1.5 Before I formed thee in the womb I knew thee before thou camest out of the womb I sanctified thee wherfore they are able to do neither more nor lesse of such workes than God hath decred to worke in thē by his spirit 3 Againe The gifts of the holy spirit are not in the wil and power of men but in the power of the spirit who dispenseth them 1. Cor. 12.11 All these things worketh euen the selfesame spirite distributing to euery man seuerallie as he will Eph. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ. 2. Thessal 3.2 All men haue not faith Nowe perseueraunce in true godlines and a will and desire to perseuere and the crauing of the confirmation strengthning and aide of the holie spirite are no lesse the gift of the holie spirit than regeneration it felfe and faith and conuersion as hath bin shewed before Wherefore to perseuere in faith and conuersion is no more in our power than to beleeue and to be conuerted 4 Againe In whose power and arbiterment our perseuerance is he is the preseruation of our safety But God and not we is the autor and preseruer of our safety Iohn 10. No man shall plucke my sheepe out of my hand Therefore our perseueraunce is not in our owne power and arbiterment but in Gods 5 Lastly As our conuersion so also our perseueraunce is the free gift of GOD that is As God findeth no cause in vs why to conuert vs so neither findeth he cause in vs whereby hee should bee mooued to keepe vs beeing conuerted that wee doe not defect or fal For neither is there cause in vs why hee should more keepe vs from falling away than our parentes in Paradise Neither is the chiefe cause in the Saintes themselues why God should defend some rather than some against tentations and sinnes as Samuel and Iosaphat rather than Sampson and Dauid But if to perseuere were in our power or not to perseuere then the cause of this diuersity should bee in vs. Wherefore perseuerance in godlinesse and absteining from sin is not to be ascribed to our selues but to the mercy of God But against the former sentence to witte that euen the best woorckes of the Saintes in this life are not perfectly good and therefore are not able to stande in the iudgement of God and to please God but by the imputation of Christs satisfaction the papists oppose themselues 1 Obiection The woorks of Christ and the holie spirit saie they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his spirit vvherefore it is necessarie and must needes be that they are pure and perfect and please God euen as they are considered in themselues For God cannot condemne his owne woorkes although he examine them according to the rigor of his iudgement We answere to the Maior The workes of God are pure and woorthy no reprehension The good works of the regenerat are not perfect so long as thēselues who work iointly with the spirit are not perfect as they are the woorkes of God and such as God woorketh but not as they are depraued by the creatures neither are they alwaies pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are doone by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of GOD but impure and vnperfect and according to the sentence of the Lawe subiect to damnation if the creature by which God woorketh thē be corrupt vitious that is depraued by the not knowing of God and by auerting from God 2 Obiection God cannot condemne the members of his Sonne Rom. 8. The imperfections of the regenerate and their workes ar blotted out and pardoned in Christ There is no condemnation to them that are in Christ Iesus The regenerate are the members of Christ. Therefore euen as they are considered in themselues they and their woorkes cannot bee condemned in the iudgement of God Answere There is more in the conclusion than in the premisses For this onely followeth That the Saintes cannot bee condemned but this commeth in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth GOD not because it perfectly agreeth with the Lawe but because the defectes and faultes which cleaue vnto it are pardoned through Christ 3 Obiection How Christ wil render vnto euerie one according to his woorkes Christ in iudgement will render vnto euerie one according to his woorkes But the seueritie of Gods iustice dooth not render good according to woorkes which are not perfectlie good Wherefore the woorkes of Sainctes are so perfect as that they can not bee condemned in the iudgement of God Wee aunswere vnto the Maior The iustice of GOD dooth not render good but according vnto perfect woorkes if hee iudge legallie according to the couenaunt of perfect obedience towardes the Lawe But hee rendereth good also according to imperfect woorkes and such as deserue damnation except the sinne that cleaueth vnto them be pardoned when as hee iudgeth according to the gospell that is not according to the couenaunt of woorkes or our owne obedience which shoulde satisfie the Lawe but according to the couenaunt of faith or of the righteousnesse
soeuer sins ye retein they are reteined Therefore not God onely remitteth sinnes Answere The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission Likewise also the Church remitteth sinnes when according to the commandement of God shee denounceth remission of sinnes to the repentant Againe one neighbour remitteth sinnes and trespasses vnto another as concerning the pardoning of the offence But God onely freeth vs from the gilt of sinne by his owne authoritie God onely washeth vs cleaâ—e from sinne In a worde God onely remitteth vnto vs all sinnes that is originall and actuall whether they bee of omission or of ignorance Psal 103.3 Which healâ—th all thine infirmities Rom. 8 1. There is no conâ—emnation to them that are in Christ Iesus 3 For what remission of sins is granted REmission of sinnes is granted not verily of any lenitie which is repugnant to iustice but of the free mercy of God Remission of sinne granted for Christs intercession and merit of meere grace and Gods free loue for the intercession merit of Christ applied by faith 1. Pet 3.18 Christ hath once suffered for sinnes â—he iust for the vniust that he might bring vs to God 1. Iohn 1.7 The blood of Jesus Christ clenseth vs from all sinne Colos 1.19 Jt pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the blood of his Crosse both the thinges in earth the thinges in heauen Heb. 12.24 Yee are come to Iesus the Mediatour of the new Testament and to the blâ—ud of sprinkeling that speaketh better thinges than that of Abel Eph 1.7 By Christ wee haue redemption through his bloud euen forgiuenesse of sinnes according to his rich grace For entreatie can not bee made whithout satisfaction because that were to desire that God would yeeld sâ—me-what of his iustice 4 Whether remission of sinnes agreeth with Gods iustice IT is true indeed that it behoueth god as a iust iudge Gods iustice satisfied for sinne by christ though it bee remitted vnto vs. not to leaue sin vnpunished and therefore not to remit it except some satisfaction bee interposed But neither doth God leaue it vnpunished for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie God pronounceth vs in such sort iust as hee pronounceth vs not to be obnoxious to punishment because of the most perfect satisfaction of christ this doth not contrarie or crosse the iustice and trueth of God Obiect The iustice of God requireth that they be punished who sinne Therefore such a remission of sinnes as is granted without sufficient punishment of the party sinning is vnpossible or doth contrary crosse the iustice of god Ans It is contrary to gods iustice not to punish sin at al that is neither in him that sinneth nor in any other who vndergoeth the punishment for him that sinneth Reply To punish one that is innoceÌ„t in place of him that hath offended is repugnant also to Gods iustice Ans True if the innocent partie be such a one who 1. wil not vndergo the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recouer out of it for God will not haue him that is innocent to perish for an offender 5. Js not able to restore and conuert the offender that hee maie thence forwarde cease to offend and further to giue him faith which maie embrace and receiue this his benefite But all these conditions are in Christ as clearly appeareth by the testimonies following Ephes 5.2 Christ hath loued vs and hath giuen himselfe for vs to bee an offering and a sacrifice of a sweete smelling sauour to god Iohn 10.15 I laie downe my selfe for my sheep Isai 53.5 He was wounded for our transgression 2. Cor. 5.15 Christ died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Iohn 2.19 Destroie this temple and in three daies J will raise it vp againe Iohn 10.17 I laie downe my life that J might take it againe Ephe. 5.25 Christ loued the Church and gaue himselfe for it that he might sanctifie it Tit. 2.14 He gaue himselfe for vs â—hat he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good woorkes 5. Whether remission of sinnes bee freelie giuen Our sins â—ted freely in respect of vs thouâ—h they cost Châ—â—st â—ul deeâ—ly ALbeit God remitteth not our sinnes vnto vs except a most sufficient punishment be first paied for them yet he remitteth them freely vnto vs for Christes sake whom our debts cost inough Obiect If he pardoneth them for christs satisfaction then doth he not remit them freelie Ans He remitteth them freely in respect of vs that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Replie And he that after this sort pardoneth dooth not freelie pardon for this is a rule what a man doth by another that he seemeth to doe by himselfe Wherefore we our selues paie it in paying it by Christ Answ God also giueth vs freely this price and raunsome that is this satisfier and Mediatour Christ who is not bought of vs. Joh. 3.16 So God loued the world that he gaue his onelie begotten sonne that whosoeuer beleeueth in him â—hould not perish but haue life euerlasting It is all one tâ— hâ—â—e remissâ—on of sinnes and to be iust Replie The 〈◊〉 th◠〈…〉 vs to auoide sinne but to doe good also Therâ—fore 〈…〉 that our sinne be forgiuen but also good wâ—â—rkes 〈…〉 and necessarie that wee may bee iust Answ Tâ—e omâ—sion of good is also sinne But this also is remitted He that can doe good and doth it not is a sinner and accuâ—sed But God doth not hate vs neither hath he a will to punish vs for those sinnes for which Christ hath sufficiently satisfied in whom also we haue perfect remission of all our sinnes so that by his onely merit we are reputed iust before God 6 To whom remission of sinnes is giuen REmission of sinnes is giuen to all the elect and to them alone Remission of sinneâ— giuen vnto all the Elect and to them onely because it is giuen to them all and alone who beleeue and none beleeue but the elect onely for the reprobate neuer haue true faith and beliefe Yet all the elect haue not alwaies remission of sinnes but all beleeuers haue it alwaies because they onely haue remission of sinnes who beleeue that they haue it But this the elect do not alwaies beleeue but then first when they are conuerted and endued with faith yet in respect of the secret and fore-determined purpose of God they haue alwaies remission of sinnes Now Infants haue remission of sinnes because they haue faith and conuersion in aptitude and inclination though not actually 7. How
13.14 When thy sonne shal aske thee to morrow saying what is this Thou shalt then saie vnto him With a mightie hand the Lord brought vs out of Aegypt out of the house of bondage 6 To bee the bondes of mutuall Charitie The sixt and last end is that they may be the bonds of mutual dilection and loue because they who are entred into an association or confederacie with Christ the head of the Church ought not to bee at difference among themselues 1. Cor. 12.13 By one spirite are we all baptized into one bodie In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church 1. Cor. 11.33 When ye come together to eate tarrie one for another 1. Cor. 10.17 For wee that are manie are one bread and one bodie because we are all partakers of one bread Eph. 4.5 One God one Faith c. But we can not settle among vs this communion neither maintaine and continue it being once setled neither profitablie annunciate and shewe forth the death of the Lord as long as we dissent iarre among our selues contentiously about the institution of the Sacramentes The Sacraments are pledges of that communion which Christians haue first with christ and then between themselues 3 Jn what Sacraments differ from sacrifices WE must hold and obserue a difference betweene Sacrifices and Sacraments Sacraments sacrifices differ in their chiefe end that we may knowe what to do when we come vnto them Now they differ in the principal chiefe end For sacraments are only ceremonies Sacrifices may be ceremonies moral works also as the sacrifices of thanksgiuing are our works towards God whereby wee yeeld due obedience and honour vnto God such are the sacrifices of praise and thankfulnesse A sacrament is gods work toward vs wherein he giueth some thing to wit the signes and the things signed wherein he testifieth of his offering bestowing his benefits vpon vs. Or the distinction betweene them may be giuen thus A sacrifice is a woork in which we yeeld some obedience and worship vnto God But a sacrament is a work in which GOD giueth somewhat vnto vs First outward signes Secondly Thinges signified by them The same thinges may bee sacrifices and sacramentes A sacrament and a sacrifice may be sometimes together in one and the selfe-same thing but they are sacramentes in respect of God in respect of vs sacrifices and those onely eucharistical and of thanks-giuing For there is but one only sacrifice propitiatorie by the raunsome of Christ offered for vs on the crosse Obiection The Passouer and other ceremonies of the oulde testament were both sacrifices and sacramentes Therefore sacramentes doe nothing differ from sacrifices Aunswere More is in the conclusion than in the premisses Because this onely followeth That the same thing may be a sacrament a sacrifice So Baptism the Lords Supper are sacraments sacrifices They are sacraments and that principally because they are the worke of god who giueth vs some thing in them and dooth therein testifie his gift vnto vs. For in them he reacheth vnto vs certaine Symbols and tokens by his ministers as also by his ministers hee speaketh by his mouth vnto vs according as it is said Luk. 10.16 He that heareth you heareth mee So therefore euerie minister reacheth with his hand the sacramentes vnto vs and wee receiue them at their handes as at the handes of God if so wee take them with reuerence but much more God giueth and as it were reacheth with his hande vnto vs in the lawful and right vse of the sacramentes the things themselues which are signified by the sacramentes Furthermore Baptisme and the Lordes Supper are sacrifices not indeede principally but as they are our woork which we perform to God that is as we receiue these signes as it were from the hand of God and so declare our obedience towards God 4 Jn what sacramentes agree with the Word and in what they differ from it The sacraments aâ—d the word agâ—â—e In exhibiting the same things vnto vs. THE SacrameÌ„ts agree with the Word in these things 1. Both exhibite the same things vnto vs. For by both god doth testifie vnto vs his will and by both he proposeth the same benefites the same grace and the same Christ vnto vs neither doth God confirme or represent by his SacrameÌ„ts any other thing than he hath promised in his word and they who seek for any other thing in the Sacraments than is prescribed in the word of god frame make Idols 2. Both are from the holie Ghost and so both also confirme and establish faith 2 In proceeding 〈◊〉 the Holy Gâ—ost 3 In being instituâ—â—â— offered by God 4 In being accoÌ„pâ—â—â—hed by God 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church For hee speaketh with vs in his Woorde by the ministers and by the Ministers hee offereth and giueth vs these signes in his Sacramentes But the thinges them-selues which are signified by these signes the sonne of God immediately offereth vnto vs. Hee saith Joh. 20.22 Receiue the Holie Ghost And Iohn saith of him Matth. 3.11 Indeede J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie Ghost and with fire The Sacraments differ froÌ„ the word in these things 1. In substance nature They disagree 1 In substance and nature For first Words signifie according to the appointment of men whoÌ„ it pleased that things should so be expressed signified Signes signifie according to a similitude which they haue with the thinges by them signified Secondly Words wee heare and reade Signes wee perceiue also by feeling seeing and tasting Thirdly Words signifie onelie Symboles and signes confirme also 2. The Woorde of the promise and commaundement is proposed without anie difference 2 In the persons 〈◊〉 they are offered to al. To the vnregenerate that they may either begin to beleeue and be regenerated or may bee left without excuse to the regenerate that they may the more beleeue and bee confirmed The Sacraments are giuen onelie to the members of the Church whose faith is by them confirmed and preserued The Word is preached to all at once The Sacraments are giuen to euerie member of the Church seuerallie one is baptized after another and the supper is ministred to one after another 3. The Woorde is the instrument of the holie Ghost by which he beginneth and confirmeth our faith 3 in their vse and therefore the Sacraments must follow the Word The Sacraments are the instruments of the holie Ghost by which he beginneth not but onelie confirmeth our faith and therefore the Word is to goe before them The reason of this difference is because the Sacraments without they be vnderstoode neuer mooue There is no desire after a thing which is not knowen But yet in Infants the case is diuers For in them faith
is begunne by the holy Ghost neither is confirmed by the Word but by an inward working and efficacie and they who are borne in the Church to those in their infancie appertaineth the couenaunt and the promise 4. The Woorde is necessarie and sufficing vnto saluation in them who are of an vnderstanding age 4 In their necessitie For faith commeth by hearing But the Sacraments are not preciselie and absolutelie necessarie vnto all For that saying of S. Augustine is most true Not the want 5 In their manner of working 6 The word may be effectuall without the sacraments but not the sacraments without the Worde 7 The Worde is confirmed by the sacraments 8 The Word may not be preached vnto Infants some sacrameÌ„ts may bee giuen them but the contempt of them condemneth 5. The Sacraments by gesture the Woorde by speech declareth vnto vs the will of God 6. The Woorde may be without the Sacraments as both in priuate and publique expounding of the scripture and that effectually also as was apparent in Cornelius Act. 10. But the Sacraments cannot be so without the Word 7. The Woorde is that which is confirmed by signes annexed vnto it the Sacraments are those signes whereby it is confirmed 8. The Word is to bee preached vnto those onelie who are of vnderstanding the Sacraments are to be giuen vnto Infants as Circumcision and Baptisme Austine saide That a Sacrament is a visible Word most brieflie and most aptly expressed he both the agreeing differing of the Word Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Worde Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite ceremonie 5 How the sacramentes of the olde and new Testament agree and how they differ The Sacraments of the old and new Testament differ 1 In rites 2 In number 3. In signification THey differ first in rites whereof chaunge alteration was made at christs coÌ„ming that thereby might be signified the ceasing of the old TestameÌ„t the beginning or succeeding of the new Testament 2. They differ in multitude and number There were mo and more laborious here fewer and more easie rites 3. In signification Those signified christ to come these Christ that was come The significatioÌ„ is diuerse as the circumstance of time is diuerse which the sacraments of the old and new Testament signifie For the sacramentes of the old church signified the time to come of christ which should come our sacramentes signifie the time past of Christ already manifested in the flesh 4. In the persons whom they bound 4. Jn binding and obliging men The old bound only Abrahams posterity ours bind the whole church of all nations countries 5. In continuance 6. In clearnes 5. Jn continuaunce The ould were to endure but vntill the comming of the Messias the new vntill the end of the world 6. Jn clearenesse Those are more obscure and dark because they signifie things to be manifested but these more clear and plaine because they signifie thinges already manifested They agree 1. In the Autor 2. In substance They agree 1 Jn the author 2. Jn the thinges signified or in substaunce For by the sacramentes of both testamentes the same thinges are offered signified and promised vnto vs euen remission of sinnes and the gift of the holy ghost and that by christ alone This is prooued in the Epistle to the Hebrues Jesus christ yesterday and to daie the same is also for euer But these are not in respect of rites and ceremonies the same therefore they are the same in respect of the thing by them signified 1. Corinth 10.2 The Fathers vnder the Lawe were baptised in the cloude and in the Sea and did al eate the same spiritual meate Coloss 2.11 By christ ye are circumcised with circumcision made without handes that is In Baptisme we receiue the same benefites which they did in circumcision without Christ therefore who is the thing signified of all the sacramentes both of the ould and newe testament no man was euer saued or now is or euer shall be saued Whence it followeth that the Fathers in the old testament had the same communion with christ which also we haue that it was no lesse signified confirmed then vnto them by the word and sacraments than it is now vnto vs in the new couenaunt Wherefore it is not only idolatry to seeke another communion of christ than is in the word but also to seek another communion of christ in the sacraments of the new Testament than which was in the sacraments of the old testament 6 What the sacramental vnion is THE foundation or matter in the Sacraments are the rites ceremonies or externall visible actions instituted by God which are perfourmed by men after a certaine solemne maner are called by a relatiue or respectiue name signes or sacraments The terme respected or correlatiue is Christ al his benefits or the internal spiritual working of God in vs according to the promise of the gospell this is called the thing signed or signified by the sacrament because it is signified and confirmed by the outward rite The relation it selfe that is betweene these which maketh both to become relatiues or respectiues being in their own nature absolute thinges is the order instituted by God the signifieng of a spirituall thing by a corporall thing and the sealing of the thing signified The correlatiues are the things signified and the signes Heereby now appeareth that this coniunction of thinges with their signes or sacramentall vnion is not corporall or local Nowe this vnion consisteth in two things 1. Jn a similitude and proportion of the signes with the thinges signified 2. In the ioint-exhibiting or receiuing of thâ— thinges and in the lawfull and right vse The faithful onely in the lawful and right vse receiue the signs of the ministers and the things signified of Christ and when we so receiue both that is the signe and the thing signified the same is called sacramental vnion For in these it consisteth and not in a presence of the thing and the signe in one and the same place and much lesse in any transmutâ—â—ion or transsubstantiation Sacramentall vnion therefore is such as agreeth to all sacraments and such as was the vnion of Christ with the ould sacraments such is it also now A sacrament is a respectiue or relatiue word The foundation we said to bee a ceremony instituted by GOD Christ or the communion of Christ and al his benefits are the terme The relation is the ordination of that rite or ceremony to the thing signified that is both Christ himselfe his benefits or the coÌ„munion and participation of christ and his benefits For in euery sacrament are these two the thing signified and the signes Now the thing and the sacrament differ as the relatiue and the