pray for the dead An. But by what word of God by what reuelation by what example Quest Why durst they then do it An. They did therein suffer somewhat which is proper to man and therfore it is not to be imitated CHAP. VI. Of the life of a Christian man and first of all by what argumentes the Scripture doeth exhort vs therovnto The end of regeneration 1 VVE sayd that it is the ende of regeneration that in the life of the faithfull there appeare an agreement consent betweene the righteousnesse of God and their obedience and that by this meanes they confirme their adoption wherby they are receaued to be sonnes And although his Law containe in it that newnesse wherby the image of God is restored in vs yet because our slownesse hath neede as well of manie spurres as also helps it shall be good for vs to gather out of diuerse places of Scripture a way how to order and frame the life lest they erre in their studie who are delighted in repentance 2 Furthermore this institution of the Scripture standeth chieflie vpon two parts The first is The partes of a Christian life that the loue of righteousnesse wherto we are otherwise not enclined by nature be dripped into our minds The other is that there be a rule appointed vs that may not suffer vs to erre in the studie of righteousenesse Of the loue of righteousnes The Scripture hath many reasons to cōmand righteousnesse the first is that we be holy Leuit. 19.1 1 Pet. 1.1.10 Psal 34.34 15.2.24 both because God is holy and secondly because we are ioyned with him and are reckened among his people* 3 The other is that we be made like to Christ through whome we are returned into fauour with God Therefore we haue a patterne of him set before vs whose forme let vs expresse in our life Hervnto are added the benefits of God whereto if we be not answerable it shall be a point of extreme vnthankfulnesse God hath shewed him selfe a father toward vs The end of Gods benefits let vs on the other side shew our selues children to him Christ hath purified vs from filthinesse by his bloud let vs not pollute our selues afresh he hath ingrafted vs into his bodie let vs not sprinkle any spot or blot vpō vs our head is ascēded into heauen let vs desire with the whole affection of our heart to come thither laying away the affection of the earth We are the temples of the holie Ghost let vs not be profaned with filthinesse of sinne* Mal. 1.16 Eph. 5.1.26 1. Ioh. 3.3 Heb. 10.10 Who they be which are not to be called Christians These are the best foundations to order and frame the life well 4 Therfore they which haue nothing of Christ besides the bare title are not to be called Christians Because none haue anie fellowship with Christ saue those which haue gathered out of the word of the Gospell the true knowledge of him But the Apostle denieth that anie of those hath rightly learned Christ* Eph. 4.12 which is not taught that he must put on Christ hauing cast of the old man which is corrupt according to the desires of error 5 Neither is it required that the manners of a Christian man should breath out nothing but the absolute Gospell which notwithstanding is to be wished and toward which we must endeuour our selues Otherwise all men should be excluded from Christianitie seeing there is none Angelicall perfection yea we are all found as yet a great way of manie haue as yet gone smally forward The ende of mans life What thē that marke is set before our eyes whereat alone let our studie aime that we may go forward more and more vntill we come to the verie perfection that hauing at length put of the infirmitie of the flesh we may be receaued into the perfect fellowship of God CHAP. VII The summe of a Christian life where is handled the denying of our selues The dueties of the godlie Rom. 12.1 1 THe first office of the faithfull is to giue their bodies a liuely sacrifice to God holy and acceptable to him* Surelie it is a great matter for vs to be consecrate to God that we may neither think do anie thing afterwarde but onely to his glorie For that which is holie is applyed vnto profane vses not without doing iniurie to him But and if wee be not our owne but the Lordes it appeareth both what errour is to be auoyded The beginning of the denyall of our selues and to what ende all the actions of our life are to be directed namely that neither our reason nor our will beare the chiefe sway in our counsells O howe greatlie hath he profited who being taught that he is not his owne hath depriued him selfe of the rule and gouernment of him selfe to geue it to God 2 The other followeth that we seeke not the things which are our own What the denyall of our selues is but those which are both agreable to the will of God and which serue to further his glorie This is that deniall of our selues which Christ euen from their first beginning of instruction doth so diligently giue his charge to his Disciples which so soone as it hath once taken root in our mind it leaueth no place either for pride or couetousnesse or other vices which are ingendred of loue of our selues 3 The same Paul elswhere more plainly though brieflie setteth downe all the partes of a well ordered life* Tit. 1.11 The grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that denying vngodlinesse and worldly lustes we liue soberly and godlilie and righteouslie in this present world wayting for the blessed hope manifestation of the glorie of the great God and of our Sauiour Iesus Christ who hath geuen him selfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people zealous of good workes 4 In these wordes we see that the deniall of our selues hath respect partly vnto men The partes of a Christian lyfe and partly that chieflie vnto God Towardes men the Scripture commaundeth vs to performe two thinges to wit that in honour we preferre them before our selues and that we employ our selues wholy and faithfully to procure their profit Wee can not do these vnlesse our minde be first emptied of naturall sense For such is the blindnesse wherewith we run headlong into the loue of our selues euerie man thinketh with him selfe that he hath iust cause to set vp his combe and to contemne all other men in comparison of him selfe Self loue is bread in vs. Therefore to the end this selfe loue which is bred in vs may be taken away first let vs consider those vices wherwith we abound according to the rule of the Scripture Secondly let vs knowe that those giftes whereof we are so proud are not our goods but the free
he did not only testifie that he was their God The same God Gen. 15.7 but he did also promise that he wold alwayes be their God saying I will be the God of your seed after you that their hope being not content with present good things The same maner of liuing might extend vnto eternitie 10 Furthermore the state of life which was enioyned the fathers was a continuall exercise wherby they were put in mind that they were of all most miserable if they should be happie only in this life 11 Abraham especially Abraham who is called the father of the faithful was so tossed during the whole course of his life that if anie man will depaint as in a table a paterne of a calamitous and wretched life he shall find nothing more fit Isaac 12 Isaac who is afflicted with lesse miseries doth yet notwithstāding scarce tast euen lightly of sweetnesse Iacob Iacob is nothing else but a platforme of extreme vnhappinesse 13 If these holie fathers did waite for a blessed life at the hand of God they both thought vpon sawe another blessednesse then that of the earthlie life To this ende tendeth it that they made so great account of the sepulchre in the lande of Chanaan Buryall in the land of Canaan which was vndoubtedly a myrrour of eternall felicitie The end of the Birthright 14 Fiftly to what ende should Iacob haue desired so earnestly and with so great daunger haue sought to get the preheminence of the first begotten vnlesse he had had respect vnto an higher blessing 15 There is extant in Moses an euident declaration of the spirituall couenant With how great certaintie doth Dauid direct all his thinges vnto that marke* Psal 39.13 16 Neither may we otherwise vnderstand those thinges which he writeth euerie where of the prosperous successe of the faithfull but to applie them vnto the manifestation of the heauenly glorie because in this world they are oppressed with all manner of miserie Psal 57.10 112.9 140.14 17 Therefore they lifted vp their mindes vnto the sanctuarie of God wherein was layd vp in store for them that which doth not appeare in the shadow of this present life 18 They sayd the wrath of the Lord endureth but the twinkling of an eye and in his mercie is life* Psal 30.6 Prou. 10.7 Psal 116.15 34.22 the remembrance of the iust shall be in blessing but the name of the wicked shall wither away* 19 Aboue all the rest that saying of Iob is notable I know that my redeemer liueth and that I shall rise out of the earth in the last day and I shall see God my Sauiour in my flesh * Iob. 19.25 Obiect These were speeches only of a few Wherby it is not proued that there was such doctrine among the Iewes An. They were teachers of the common people who did openly publish the common principles of religion 20 If we come downe to the latter Prophets the nigher they came in successe of time vnto the perfect deliuerance so the matter was daily made more plaine by increasings of reuelation 21 Let vs content our selues with one example of the vision of Ezechiell wherein he was taught concerning the resurrection of the dead or with the saying of Isayas* Thy dead shall liue Eze. 37.84 Isa 26.19 my corps shall also rise againe 22 So likewise Daniell Dan. 12.1 In that time Michaell the great prince shall rise who standeth for the sons of his people the time of tribulation shall come c. And of those which shall sleepe in the dust of the earth there shall awake some to life eternall some to eternall shame 23 Therefore let vs conclude that the old Testamēt which the Lord made with the people of Israel was not limited by earthly things but it contayned the promise of the spirituall and eternall life CHAP. XI Of the difference of both Testaments Quest 1 VVHat shall there then be no difference left betweene the old new Testament Fiue differences An. Yes verily which appeareth in fiue pointes first because in the olde Testament the Lord gaue the heauenly inheritance to be holden and tasted vnder earthly benefites and nowe he doth straight way direct our minds vnto it Gal. 4.1 2 That shall better appeare by the similitude which Paule setteth downe to the Galathians* Gal. 4.1 he compareth the nation of the Iewes to a yong heire who not being as yet fit to gouerne him selfe doth followe the leading and guiding of his tutor Therefore they had the same inheritance appointed for them which is appointed for vs but yet they were not as yet by reason of their age apt to enter into it Why the father 's made more accompt of this life then we and to enioy the same 3 This is the reason why the holie men did make more account of this mortall life and of the blessing thereof vnder the old Testament as being a figure of spirituall felicitie then is now meete to do so on the other side God shewed more often testimonies of his iudgement vpon the reprobate in bodilie punishments 4 There is another difference in figures because the olde Testament did make a shew onely of the image the truth being absent and of the shadowe in steed of the bodie the newe Testament geueth the truth being present and the sound bodie* Touching the figures of the old Testament Heb. 7.11 9.9 10.1 5 Hereby it appeareth in what sense the Apostle said that the Iewes were brought by the schooling of the Lawe vnto Christ * Gal. 3.24 4.1 before he was reuealed in the flesh 6 Obiect The faith of Abraham of the prophets did surpasse ours An. The questiō is not what grace God bestowed vpon a fewe but what ordinarie dispensation he folowed in teaching the people Againe they neuer had so great cleernes of sight Mat. 13.17 but that it did in some part tast of the darknesse of the world * Luke 10.24 7 The third difference is because the old Testament is by reason of the Lawe called the ministerie of death and the newe of life that of damnation this of righteousnesse that that is disanulled this remaineth* 8 Which thing is more easilie declared by comparing both together The old Testament is literall The olde Testament the ministerie of death Ier. 31.31 2. Cor. 3.6 because it was published without the effectuall working of the Spirit the new is spirituall because the Lord hath spiritually ingrauen it in mens harts the old is deadly because it can do nothing else but inwrap all mankind in the curse the new is the instrument of life because it restoreth into fauour with God men being deliuered from the curse 9 The fourth The old Testament is the Testament of bondage the Scripture calleth the old Testament the testament of bondage because it ingendreth feare in mens mindes but the new
the Testament of libertie because it lifteth them vp vnto affiance and securitie Obiect The fathers had the same spirit of faith which we haue therfore it followeth that they were partakers both of the same libertie and also ioy An. That came not from the Lawe but from the Gospell whereto as to an wholsome help they fled being cast downe Notwithstanding they were subiect to the same bonds of obseruations and burdens whereto the people are bound 10 These three later differēces are comparisons of the Law and Gospell and the first reacheth farther namely vnto the promises which were geuen before the Lawe which are not to be counted of the old Testament Seing that those which had thē were directed vnto the Mediatour as were the fathers which liued vnder the old Testament 11 The fift difference lieth in that because the Lord had separated one nation vntill the comming of Christ wherein he did containe the couenaunt of his grace* Deut. 32.8 10.14 But when the fulnesse of time appointed for the restoring of all things came Christ was geuen and he is the reconciler of God and man the wall of separation is pluckt downe and Christ is made all in all to whome the Gentiles are giuen for his inheritance and the endes of the earth to be his owne* Psal 2.8 72.8 The Gospell is preached to all creatures * Mat. 28. 12 And Christ him self did not forthwith so sone as he began to preach proceede to the calling of the Gentiles Why Christ did not preach streightwayes but he deferred it vntill such time as hauing perfectly fulfilled the worke of our redemptiō and hauing ended the time of his humbling he receaued of the Father a name which is aboue all names Phil. 2.9 before which euerie knee should bow* 13 Obiect It is not agreable that God in whō there is no chaunge should haue suffered such a chaunge that he should afterwarde disanull that which he had once commanded and commended An. God is not therefore chaungeable because he applied diuerse forms to diuers ages as he knew it was expedient for euerie one Whereto the vnlikelihood of both Testaments doth serue A similitude An other Gal. 4.1 So the husbandman appointeth one kind of worke to his familie in winter and another in sommer The father traineth vp his children after one sort in their childhood and after an other in youth* 14 Quest But could not God as well from the beginning as after the comming of Christ reuele eternall life in plaine words without anie figures teach those that were his by a few euident signes or Sacraments geue the holy Ghost spread abrode grace throughout the whole world An. He could Quest Why did he it not that so great diuersity might be taken away An. He would not Whatsoeuer God hath done let vs not doubt but that it is wisely and righteouslie done although we be often ignorant of the cause why it should haue bene done so CHAP. XII That Christ must haue bene made man that he might fulfill the office of a Mediatour 1 NOwe it was verie expedient for vs that he should be both verie God very man who was to be our Mediator For seing our iniquities had quite shut vs out estranged vs from the kingdome of heauen no man could be the interpreter for restoring of our peace All men were affrayed when they saw God as being sonnes of Adam also euen the verie Angells had neede of an head that they might cleaue to their God The angels do cleaue to God through Christ Therefore not without cause doth Paule when he setteth before vs Christ to be the Mediator expresse plainly that he is man 2 That was also the office of the Mediator that he might so restore vs into the fauour of God 1. Tim. 2.5 that he might make vs of the sonnes of men his childrē The office of the mediatour of heires of hell heires of the kingdome of heauen that he might swallowe vp death ouercome sinne Who could do this vnlesse the Sonne of God were made also the sonne of man and so take ours vpon him to conueigh his vnto vs so make that which was his by nature ours by grace The obedience of the Mediator 3 This was another point of our reconciling to God that man who had through his owne disobedience destroyed him selfe should for a remedie set obedience against it should satisfie the iudgmēt of God should suffer the punishment due to sinne Therefore our Lord came forth being verie man he put vpon him the person of the Father that he might present our flesh before the iudgement seate of God for the price of satisfaction and that he might in the same flesh suffer the punishment which we had deserued 4 Obiect Although there had needed no remedie for the redemption of mankind yet should Christ haue become man An. All the whole Scripture doth crie that he was clothed with our flesh that he might be made our Redeemer * Col. 1.15 Isa 53.45 to imagine anie other cause is a point of rashnes seing the Law the Prophets Christ him selfe the Apostles do witnesse that God sent his Sonne that in the similitude of sinnefull flesh he might make satisfaction for vs. 5 Obiect There is no let but that the same Christ who redeemed the condemned could also haue testified his loue toward the safe and sound by taking flesh vpon him An. Seing the Spirit pronoūceth that these two thinges were conioyned by the eternall decree of God that Christ should be made our Redeemer partaker of the same nature it is not lawfull to enquire anie further Obiect This councell of God did depend vppon mans fall which he did foresee An. They which graunt libertie to themselues to enquire farther concerning Christ then God hath appointed before by his secret decree breake out through wicked boldnesse to faigne a newe Christ 2 Tim. 15. Christ came to saue sinners* let vs stay our selues here Obiect They are to be accused of too much boldnesse which denie that the sonne of man shold haue appeared in the flesh if Adam had not fallen Osiander because it is refuted by no testimonies of Scripture An. As if Paule did not bridle peruerse curiosity when hauing spoken of the redemption purchased by Christ he doth forthwith commaund to auoide foolish questions Tit. 3 9. Quest Could the Sonne of God take vpon him the nature of an Asse An. This is a monstrous and detestable questiō As if when Paule counteth nothing preciouse or worthie to be knowen besides Christ crucified* 1 Cor. 2 2. he admitteth an asse to be the authour of saluation 6 Obiect Man was created after the image of God because he was formed after the patterne of Christ who was to come that he might resemble him whom the father had alreadie determined to cloth with flesh Whereupon it followeth that if Adam had neuer fallen away
tooke vpon him the diuine power 13 And it appeareth most euideÌ„tlie in miracles From miracles Obiect Both the Prophets and also the Apostles did equall and like myracles An. These men did distribute the giftes of God according to their ministery but he did exercise his owne power Obiect Why did he vse praier then Christs prayer if he were able to doe that of himselfe An. That he might giue the glorie to his father but we see for the most part his owne power shewed to vs. And how can he choose but be the authour of the myracles who by his own authoritie coÌ„mitteth to others the distributioÌ„ therof Because there is saluation in him Furthermore if ther be no saluation no righteousnesse no life without God and Christ containeth all these things in himselfe surelie he is shewed to be God Obiect All these things are powred out by God into him Act. 4.12 An. He is not said to haue receiued saluatioÌ„ but to be saluation himself * Mat. 19 17. also goodnes righteousnes * Ioh. 1.3 light In him we beleeue * 1. Ioh. 14.1.5 10. vpoÌ„ him do we call The godhead of the holie ghost is proued Wherby it doth necessarily appeare that he is God 14 Also we must fet proues to proue the Godhead of the holie ghoste chieflie from the same fountaines That testimonie of Moses is euident enough that the spirite of God was stretched out vppon the depthes * Also Isaias saith The Lord sent me and this spirite 1. Ar. Because he coÌ„municateth or imparteth his power in sending his prophets * Gen. 1.2 with the holie Ghost * Isa 48.16 wherby appeareth his diuine maiestie Being spred abroade euerie where hee sustaineth all thinges hee regenerateth to eternall life * 1. Cor. 11. he iustifieth * 1. Cor. 11.11 he is our sanctification truth grace whatsoeuer good thing can be inuented Wherby appeareth that the spirite hath diuine power and that he is personallie resident in God Blasphemie against the spirite 15 Last of all if blasphemie against the spirite be not forgiuen either in this worlde or in the worlde to come seeing he doth obtaine pardon which hath blasphemed the sonne by this is his deuine maiestie plainlie proued which to hurt or diminish Mat. 12 31 is a fault vnperdonable * Mar. 3 29. Distinction of persons Fet more testimonies out of the Institution 16 Paul to the Ephesians speaketh most plainlie of the distinction of the persons * Eph. 4.5 But Christ speaketh more plainlie when he commaundeth to baptise in the name of the father * 2. Pars. The sonne is of the father and of the sonne and of the holie Ghost * Mat. 28.19 17 That of Nazianzene liketh me well I cannot thinke vpon one but I am by and by compassed about with the shining brightnesse of three neither can I discerne three but I am at a sodaine referred vnto one Obiect That distinction had his beginning when the sonne was incarnate An. The onelie begotten sonne was in the bosome of his father before * Ioh. 1.18 But the holie Ghoste is distâ—nguished because he proceedeth from the father * Ioh. 15.26 16.7 18 That is also greatlie auaileable vnto such a distinction The spirit is of the father because the scripture attributeth to the father the beginning of working to the sonne wisedome and counsell The father is the beginning of doing the sonne of wisedome the holie Ghost of power to the holie Ghoste power and efficacie Therfore we consider first God that done the wisedome rising out of him last of al the power whereby he executeth the decrees of his councell 19 By this testimonie is signified that they haue relation one to another and not the verie substance whereby they are one 20 Therefore when we professe that we beleeue in one God The name of God comprehendeth three persons vnder the name of God we vnderstand the one onelie and simple essence wherein we comprehend three persons 21 But and if that distinction which is in one Godhead of the father sonne and holie Ghost doe troublesome wits more than is expedient A caucat let them remember that mens mindes doe enter into a labyrinth when they fauour their curiositie too muche and so let them suffer theÌ„selues to be guided by the heauenly oracles howsoeuer they cannot comprehend the highnesse of the misterie 22 Ob. A person is nothing els but a visible form of the glorie of God Seruetus An When Iohn pronounceth that the worde was God before the world was made What is to be vnderstood by the word person he doth make him to differ much from a conception of fourme * Ioh. 11. The same must we thinke of the spirite when Moses saith that that masse and lumpe being without forme was sustained in him 23 Ob. Christe is euerie where called the sonne of God therefore there is no other God properlie besides the father An. Although the name of God be common to the sonne also yet by reason of preheminence it is sometimes ascribed to the father because he is the fountaine and beginning of the Godhead Ob. If Christe be trulie the sonne of God then â—s he the sonne of a person which is absurd An. Both these are true He is the sonne of God because he is the word begotten of his father before all ages and yet for declarations sake we must haue respect of the person that the name of god may not be taken simply but for the father 24 Obiect Vnlesse the father alone were the true God he should be his own God An. For degree and order he is properlie called God who did not onlie beget his wisedome of himselfe but is also the God of the mediatour Obiect So Christ was exalted in the flesh wherin he was humbled and in respect of the fleshe all power was giuen him both in heauen and earth Phi. 2.6.7 An. Paule doth best decide this controuersie when he teacheth that he was equall with God * before he humbled himselfe in the person of a seruant Obiect Christ was God in his father An. In respect of order the beginning of the Godhead is in the father notwithstanding that is a detestable inuention that the essence is proper to the father alone as if he were the Godmaker of his sonne because by this meanes there should either be more essences then one An absurditie or els we cal Christ God only in name Obiect The sonne of God but nex after the father An. Therefore the essence should be begotten formed in him which is in the father vnbegotten vnformed 25 Obiect Euerie one of things vndeuided haue a part of the essence An. There is one only God essencially therefore the essence both of the sonne and also of the holy ghost is vnbegotten Obiect There shoulde bee a quaternitie seeing three