that for this purpose to make the single vnitie of the essence to be thereby noted For if wée meane none to be GOD but the Father wée playnely throwe downe the Sonne from the degrée of God therefore so ofte as mention is made of the Godhead wée must admit no comparison betwéene the Sonne and the Father as though the name of God did belong onely to the Father and not to the Sonne who is the worde begotten of the Father before all worlds and that God which is mentioned of in the olde Testament in many places is ascribed to Christ in the newe Testament Esai 6.1 Iohn 12.41 Esai 8.14 Romans 9.33 Esai 45.23 Rom. 14.11 Hebr. 1.10 Psal 102.26 Psal 97.7 Esai 44.6 Iere. 10.11 24 Moreouer he proueth that it is false which they holde that so ofte as there is in scripture mention made absolutely of God none is ment thereby but the Father where first he wipeth away a certaine obiection of theirs Moreouer by thrée places of Scripture he taketh vp thrée arguments thirdly he proueth that the place of Esai doeth make nothing for them Esai 44.6 Last of all hée taketh away two other obiections where they obiect this saying of Christ Mat. 19.17 that none is good but God Thereby is ment that for as much as he was after the cōmon maner saluted by the name of good in refusing false honor he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hath Againe if they graunt that the worde of God be good then must they graunt also that Christ is good Where it is saide that Christ onely is good immortall wise and true thereby it is manifest that Christ is God who is immortal and from the beginning was life to geue immortalitie to Angelles who is the eternall wisedome of God and who also is trueth it selfe Phil. 2.10 and hée is to be worshipped because he claimeth to haue all knées bow before him And where they obiect that place of Esai Esai 44.6 I am and none but I thereby they confute them selues for as much as whatsoeuer perteineth to God is giuen to Christ Phi. 2.7 Esai 25.9 And although in respect of order and degrée the beginning of the Godhead is in the Father yet the essence is not proper only to the Father for by that meanes the essence shoulde bée in Christ begotten and fashioned which in the Father is vnbegotten and vnfashioned Finally Gen. 1.26 where as Christ pronounceth that God is a Spirit it were vnconuenient to bée restrayned to the Father only as if the worde himselfe were not of spirituall nature If then the name of Spirit doeth as well agrée with the Sonne as with the Father then the Sonne is also comprehended vnder the indefinite name of God but he addeth by and by after Iob. 4.24 that none are allowed for good worshippers of the Father but they that worship him in spirite and trueth Wherevpon it followeth that because Christ doeth vnder 〈◊〉 head execute the office of a teacher hé◠doeth geue the name of God to the Father not to the intent to destroy his owne Godhead but by degrées to lift vs vp vnto it 25 But in this they are deceiued that they dreame of vndeuided singular thinges whereof eche haue a parte of essence and they thinke they gather of our meaning that we make a quaternitie as though we did fayne that by deriuation there came three persons out of one essence Iohn 17.3 Ioh. 16.7 1. Cor. 15.24 26 He returneth to the first obiection that if Christ be properly God hée is not rightfully called the Sonne It is neyther lawfull nor right so exclusiuely to restraine the name of God to the Father as to take it from the Sonne For this cause Iohn affirmeth that hée is true God Ioh. 1.2 that no man should thinke that hée resteth in a seconde degrée of Godhead beneath his Father 27 Howe openly they betray their ignoraunce which heape vp certayne places out of Irenaus where he affirmeth that the Father of Christ is the onely and eternall God of Israell but the same Irenaeus sayeth that Abraham beléeued God Iren. li. 9. Cap. 12 because Christ is the maker of heauen and earth and the onely God 28 Tertullian whom they make their Patrone maketh nothyng for them 29 Iustine Hilarie and Augustine are wholly ours Cap. 14. That the Scripture euen in the creation of the world and of all things doth by certayne markes put difference betweene the true God and fayned Gods ENtring into the seconde parte of the booke which is of the knowledge of man in this Chapter he iudgeth that certayne thinges are to bée pretermitted for which cause hée first generally handeleth of the creation of the world in the first and second Chapters Moreouer of Angels frō the 3. to the 12 Thirdly of Deuils frō the 13. to the 19. Lastly hee sheweth what is the fruit◠which ought to returne to vs by the historie of the creation from the twenti◠to the two and twentie Although God may be knowne by the foundations of the earth Esai 40.11 and round compasse of the heauens yet least the faythfull should fall away to the inuentions of the Gentiles he woulde haue the historie of the creation to appeare vpon whome the fayth of the Church staying it selfe shoulde search no other God thē him whom Moses hath declared to be the maker and builder of the worlde There is first set out the tyme that may lead vs to the true Creatour where is confuted their prophane folly that it is maruell why that came no sooner in the minde of God to make the heauen and earth and by that occasion their curiositie is reproued 2 To that same end is it shewed first that the worke was not ended at one moment but in sixe dayes that it shoulde not gréeue vs to be occupied all the time of our life in considering of it Moreouer also an order is described that Adam was not created before that God had stored the world with all plentie of good thinges truely a most sure testimonie of Gods good will towardes vs. Nowe he taketh occasion to speake of mans creation and nature but to the intent he may send somewhat before of Angels and Deuils he reiecteth to intreate of man vntill the nexte Chapter 3 As touching Angelles he proueth that this point of doctrine is necessarie in the historie of the Creation howsoeuer Moses speaking popularly and applying him selfe to the rudenesse of the people doeth not presently from the beginning make recitall of Angelles among the creatures of God first that by them we may learne to known God Moreouer that we being armed against certaine errours as well of them that attribute some diuinitie to the Angelicall nature as of Manichaeus making two beginnings which howe foolishe an imagination it is hée sheweth at large 4 To search of the time or order whē they were created is
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
that he wil be fauourable and beneficiall for them for Abraham Isaac and Iacobs sake In that which was spoken of Dauid the couenaunt is rather considered then the man and vnder a figure the onely intercession of Christ is affirmed 26 Last of all Psal 22.4 Psal 142.7 he wipeth away that which many doe obiect that the prayers of the Saints are oftentimes heard preposterously reasoning that none shall be heard but they that haue once bene heard this first he enterpreteth secondly he confirmeth his interpretation by the authoritie of the Scripture and sheweth it by examples Psal 44.10 Iac. 5.8 27 And so he cōcludeth that this calling on of Saintes is many wayes sacriledge The beginning of praying rightly springeth out of Faith Faith commeth of the hearing of the worde of God therfore prayer must be made according to the worde of God where no such superstitious intercession is mentioned Iac. 4.14 Es 30.1 28 Prayer wherof hitherto hée hath spoken albeit properly it be restrayned to vowes and petitiōs and so all those thinges which hitherto he hath taught doe belong chiefly to that speciall sort yet is it not restrayned to those things only but they ought also to bée extended to prayse and giuing of thankes for this is an other kynde of Prayer and it ought continually to bée vsed of vs to our profite no lesse then the former of vowes which hée plentifully proueth by many reasons testimonies and examples 29 When he hath spoken these things of euery one seuerally 1. Cor. 15 Matth. 6.7 now knitting together both the speciall sortes hée speaketh of publike and priuate prayers Continuance 1. Tim. 2.7 Esay 25.7 albeit it belong most to priuate Psal 65.2 yet it also belongeth and is expedient to publike that for them wée may haue appointed houres Vaine babling ostentation must be taken héede of and a secrete place must bee sought out we may pray in all places yet priuate or publike are not to bée neglected but both alwayes to bée ioyned together 30 The common assemblies are to bee had in honour Esay 66.2 the vse of Churches is lawfull that holy assemblies may be executed in them but we must take héede of a double superstition 31 A lowd voice and singing in praier are of no value Esay 29.13 Matth. 15.8 vnlesse it procéede from the déepe affection of the hearte a loude voice doth more belong to publike praiers then priuate 32 It is an old custome to bée taken heede of 1. Cor. 14.13 but it ought to bee disposed to that grauitie which becommeth the presence of God and Angels and wée must diligently take héede that the tyme leade vs not from spirituall sense 33 Both publike and priuate praiers must bée vsed not in a strange but in a vulgar tongue 1. Cor. 14.16 A lowde voyce and knée bending are then cōuenient when they procéede from the earnest affection of the minde 1. Sam. 1.13 To bende the knée and to vncouer the head are exercises by which wée endeuour to rise vp to a-greater reuerencing of God Matth 6.9 Luke 12.2 34 Comming to the Lordes prayer hée prooueth two wayes that the same doth paint vnto vs gods vnmeasurable kindenesse towards vs and that great fruite of comforte doeth come thereby Exo. 32.32 Rom. 9.3 35 The same consisteth of sixe petitions onely and may bée diuided into two partes The first thrée are peculiarly appointed to Gods glory the other haue care ouer vs and are properly assigned to aske those thinges that are for our profite 36 In that he wil be called our father it ought to deliuer vs from all disstrust Iohn 1.12 Esay 43.16 neither may wée séeke helpe any where else but from him vnlesse wée reproche him with pouertie want of abilitie or with crueltie or too extréeme rigorousnesse When we name him father truely wée alledge for vs the name of Christ for by what boldnesse might any man call God father who shoulde burst foorth into so great rashnesse to take to himselfe the honor of the Sonne of God vnlesse hée were adopted to bee the childe of grace in Christ which being the true Sonne is giuen of him to vs to bee our brother that the which he hath proper by nature may by the benefit of adoption be made ours if we doe with sure faith embrace so great bountifulnesse 37 Neither may we alledge that we are worthilie made fearefull by the conscience of sinnes which may make a father be he neuer so merciful and kinde dayly to bee displeased at vs first hée confuteth it by reason then by the example last of all in that he would be called our father Matth. 23.9 Ephe. 1.24 38 Wheras we are taught euery one in common to call him our father therby we are put in minde howe great affection of brotherly loue ought to bee amongst vs which also he setteth out by a similitude 39 Yet this withstandeth not but that we may specially pray both for our selues and for certaine other specially so that yet our minde depart not from hauing an eye to this cōmunitie in bestowing of goodes albeit this reason differ a little from praier Act. 7.24.49 Heb. 11.6 Esay 33.18 40 In what sense he may be saide to be in heauen and as well howe muche comforte as also instruction doth thereby grow vnto vs He is saide to bée in heauen not that he is enclosed and compassed with the circle of heauen but because our mindes coulde not otherwise conceaue his vnspeakeable glory It is signified to vs by heauen than which there can nothing come vnder our sight more able or fuller of Maiestie 41. 42. 43 Hée openeth the thrée first petitions adding that also in the ende that in asking therof 1. Cor. 15 2◠we ought to haue the only glory of God before our eies and they are not his children that endeuour not as much as in them lieth to set foorth his honour Ios 24.14 Gods name is sanctified when wee acknowledge his strength power goodnesse wisedome righteousnesse mercy and trueth and when all vngodlinesse is destroied Eze. 36.20 Rom. 2.24 all slanders driuen away sacriledges subdued and his glory more and more set abroade The kingdome of God then doeth come when hée correcteth with the power of his spirite Matth. 9 3◠all corrupt desires of the fleshe which doe by multitudes make warre against vs 1. Iohn 3.8.9 Psal 103.29 and when hée frameth all our senses to the obedience of his gouernement and then the will of God is doone when willingly in all thinges wée resigne our selues to Gods will without murmuring and grudging 44. 45. 46 The thrée other hee seuerally declareth In the fourth petition we desire God to geue vs all things necessary for our necessitie and where we are commanded to ask our daily bread thereby is ment that wée must bee content with the quantitie which our heauenly father vouchsafeth to geue
THE INSTITVTIONS OF CHRIstian Religion written by that reuerend Father M. Iohn Calum compendiously abridged By Edmond Bunnie Bachellour of diuinitie And translated into English by Edward May. Imprinted at London at the three Cranes in the Vine tree by Thomas Dawson for William Norton 1580. To the reuerend Father in Christ John by the permission of Almightie God Bishop of London Edward May wisheth the true felicitie of this life and the eternall happinesse by the comming of Iesus Christ PErusing Right reuerend Father the worthie soundnes of godly doctrine and instruction conteined in this short fruitfull and learned Compendium drawne out of Caluins Institutions I supposed with my selfe that my labour should not only be not euill bestowed but also fruitfully imploied in the englishing of the same aswell for that the doing thereof might be a meanes at those voide times which I found out to translate this worke to expel idlenesse wherein homines male agere discunt Men practise to doe euill and also to exercise and encrease with the good seruants the small talent of knowledge that God in mercy hath geuen me as also the same being doone that those godly disposed brethren that are not of abilitie to buie the whole Institutions hauing this wherevnto I haue added the expositiō of those places which the enimies of all trueth haue falsly corrupted to mainteine their errours not of my self but verbatim as it lieth in Caluin may enioy obteine some profite thereof And although we haue much to praise God our heauenly Father for his great blessings bestowed vpō vs by the worthy trauel of godly learned men in setting foorth and translating diuerse and learned bookes into our vulgar tongue to the encreasing of the knowledge of almightie God in them that haue not the knowledge of tongues to theyr great profite and singular comfort of al godly men which rather wish their knowledge in Gods worde to their saluation than their continuall ignoraunce to their eternall damnation yet I think that this Epitomie aswel for the breuitie therof as the pithines of the same will doe good vnto as many as thirst after the true knowledge of Gods sacred word And albeit all places of scripture are not there expounded yet such places are there opened as may satisfie any Christian man to cōfirme his faith by such light in thē shewed as may easily shew the way to the true meaning of many other places not there contained Wherfore right Honourable and Reuerende Father in Christe my humble sute is that after this booke be examined wel liked you wold accept this rude translation as the naked growthes of a barreine soile and first fruits of such an enterprise and passe it vnder the warrant of your Honours good protection whose only name may priuiledge my cause Thus surceasing to molest your Honor with my grosse tedious stile I pray God to direct and lead you in your godly course while life lasteth to Gods honour and glorie who euer preserue you to your latter end and send you felicitie in Christe for euer to endure From London the 9. of August 1579. Your Honours humble and obedient Edward May. Of the knowledge of God the Creator The Argument GOing about to speak of the knowledge of God because in the creation of man the same chiefly doth appeare for that cause also doeth he treate of man in this Booke and so the speciall places which he handleth herein are onely two the first whereof is the knowledge of God the 2. the knowledge of man In the first Chapter he speaketh of them both and after particularly of either yet so that in the meane tyme hee toucheth certaine other small thinges all which notwithstanding may be referred to either of these he treateth also of the scripture of Images to the knowledge of God the other three of the making of the world of Angels and Deuils to the knowledge of man The last of all of the meanes whereby God gouerneth the worlde perteineth to both As touching the knowledge of God he sheweth first what knowledge it is that he requireth Cap. 2. Secondly where it is to be sought for from the 3. to the 9. truely not in man because although naturally it be setled in mans mynde yet partly of ignorance partly of malice it is choked the 3. the 4. nor in the making of the world because although therein most clearely it appeare yet we are so blockish that such testimonies being neuer so cleare doe alwayes flote away frō vs without profit 5. but in the scripture 6. and so being caried to the Scriptures hee prosecuteth his treatise 7. 8. 9. thirdly what God is 10. fourthly how wicked it is to attribute to God a visible fourme where also he speaketh of Images of the adoration of them and their beginnings 11. fiftly he endeuoureth to proue that it is meet that God only be wholly worshipped 12. Last of all he speaketh of the vnitie of God and the distinction of persons Cap. 13. As concerning the other that is the knowledge of man first he speaketh of the creatiō of the world of Angels of Deuils that all these were created for mans sake 14. then cōming to man him self he examineth his nature strength 15. but that both that is to say the knowledge of God and of our selues may better appeare he descendeth against fortune and desteny to the gouernment of all humane actions and of the whole worlde 16. 18. The first booke Cap. 1. That the knowledge of God and of our selues are things ioined togeather and how they agree the one with the other HE teacheth that the whole sūme of al our wisdom consisteth of two partes that is to say of the knowledge of GOD and of our selues yet whether goeth before it is hard to discern◠séeing they are linked togeather with so many bondes For first no man can looke vpon himself but he must néeds foorthwith turne all his senses to the viewing and beholding of God Whether he consider his gifts with which distilling from heauen hée is led as it were by certaine riuers to God or his owne miserable slendernesse or pouertie wherby he is admonished of the infinit plentie of all good thinges wich abide in God 2 Againe hée sheweth by two similitudes that man is deceaued by false imaginations so long as he staieth in considering of him selfe either in himselfe or in other creatures lifteth not his eyes to God onelie 3 A confirmation of the effects For the brightnesse of God is such Iudge 13.22 Esay 6.5 Exod. 2.1 Gene. 18.17 1. King 19.13 Esay 14.22 Esay 2.10.19 that the most holiest of all are amased with great horrour as oft as God doth shew them his glorie Which notwithstanding haue greatly estéemed of themselues when he hath béene absent The historie of Iob to throwe men downe with a knowledge of their owne follie weaknesse and vncleanes bringeth alway this principall proof for describing Gods wisdome strength
was the guide of the people in the wildernes therefore Christ was the same GOD that was honoured among the Iewes 11 This same is prooued out of the newe Testament Esay 8.14 Rom. 9.23 Rom. 14.10 Esay 55.33 Ephe. 4.8 Psalm 57.19 and that first by suche places whereby the Apostles doe attribute many things to Christ which in the olde testament are spoken of the eternall God Moreouer by certaine other places which do simplie and openly affirme the same 1. Tim. 17. Philpi 26. Ioh. 5.20 1. Cor. 8.5 1. Tim. 16. Acts. 20.28 Iohn 20.28 12 Then also by his workes which are ascribed to him that is to say Iohn 5.17 Iere. 1.3 Esay 43.25 Mat. 9.6.4 because he worketh togeather with his father because he ordereth the worlde because he forgeueth sinnes 13 Afterward by myracles Matth. 10.8 Marke 3.15 6.7 Act. 3.6 Ioh. 5.36 10.37 14.11 Matth. 19.17 Iohn 14. 14. Esay 26.16 Esay 11.10 not only because he doeth suche thinges as argue his diuinitie but also because hée committed the disposition therof to his Disciples of his owne authoritie whervnto in the last place he ioineth certain Argumentes taken out of the Scripture which doe plentifully prooue the diuinitie of Christ that without him there is no life and in him was life from the beginning Ioel. 2.32 Acts. 7.56 2. Cor. 2. Heb. 9.24 that we are taught to beléeue in him call vpon him that the Apostle denieth that hée deliuered any other doctrine to the Corinthians than the doctrine of the Sonne And in his Epistles he wisheth the same benefite from the Sonne which he wisheth from the Father All which when he calleth a practised knowledge hée goeth thither from whēce he tooke these arguments that is from those things which being farre alienated from the creatures the scripture attributeth to him and which wée learne by a certain experience 14 As touching the Godhead of the holy Ghost Gene. 1.2 Esay 48.16 1. Cor. 2.10 12 10. Exod. 4.11 the same may be proued by two places of the olde Testament yet had hee rather learne the same by that practised knowledge that is to say first that he geueth all things growing and life of his owne proper strength both in heauen earth moreouer he regenerateth the saints into incorruptible life 15 He also approcheth to those things 1. Cor. 3.17 6.19 2. Cor. 6.16 Act. 5.3 Es 6.9 Esay 43.10 Matth. 12.31 Marke 3.29 Luke 12.10 Psalm 33.6 Esay 11.4 that when the Scripture speaketh of him it absteineth not from the calling of God And that he obteineth pardon which blasphemeth against the Sonne yet the blasphemie against the holy Ghost is neither forgiuē in this world nor in the worlde to come 16 By these promises hee prepareth himselfe to establish the Trinitie Ephe. 4.5 Math. 28.19 and first he proueth that those thrée persons are one God sith that although we are baptised in the name of the Father and of the Sonne and of the holy Ghoste yet therby we be entred into one faith and religion of one God 17 Yet this vnitie in the essence of God must so be vnderstoode that there may bee shewed in the scripture a certaine distinction of the father from the worde of the worde from the spirite Iohn 5.3 8.16 Ioh. 14.16 yet that is nothing more then a distinction but no diuision which doubtlesse can by no meanes hold the cogitations distracted but alwaies bring it to that vnitie 18 Yf anie man will searche what this distinction is hée must beware of similitudes of humane matters and that for two causes yet such distinction as wee haue marked to bee set out in scriptures is to be sought for where also he sheweth briefly what it is 19 This distinction doth not stande against but that the single vnitie of God may remain as in euery hypostasie is vnderstood the whole nature with this that euery one hath his propertie which no difference of essence doeth suffer the one to be seuered from the other but onely to be distinguished by a certaine relation and the sayinges of certaine old writers must be made to agrée which otherwise woulde séeme not a litle to disagrée 20 But the summe of al is this that we vnderstand vnder the name of God one only and simple essence 1. Cor. 12.8 Act. 2.16 Ioel. 2.28 wherein we comprehend thrée persons or hypostasies yet so that the name of God for order sake be alwaies referred in relation to the father which yet doth nothing diminish the Godhead of the sonne and the holy Ghost 21 Hitherto he hath ledde those that are willing to learne as it were by the hande but nowe he contendeth with the obstinate and contentious at the least wise to this end that the willing learners may haue whervpon stedfastly to set their féete And here truely if any where he requireth singular sobrietie that neither our thought or tongue procéede any farther then the bondes of Gods word doe extende 22 In the beginning hée professeth that he will neither make a register of heresies wherewith the purenesse of fayth in this pointe of doctrine hath in times past bene assayled neither striue any more with Arius or Sabellius but only with Seruet and certaine other of our tyme. But Seruetus heresie he taketh away in this only Section where Iohn sayeth that the worde was God Ioh. 1.1 before the world was yet created he maketh it much differing frō a conception or forme whereof Seruetus dreameth But if then also yea from the farthest eternitie of time that word which was God was with the father and had his owne proper glorie with the father he could not be an outward or figuratiue shining but it necessarily followeth that he was an Hipostasis that did inwardly abide in God and although there be no mention made of the Spirite but in the historie of the creation of the worlde Gen. 1.2 yet he is not there brought in as a shadow but as an essentiall power of God when Moses sheweth that the verie vnfashioned lumpe was sustained in him therefore he would not be an Image or representation of God as Seruetus dreameth As touching the other heresies that is to say that the Father is truely and properly the onely God and he by forming the Sonne and the holie Ghost hath powred his Godhead vppon him and so the Father is as they say the only essentiatour or maker of essence In confuting this hée is wholly to the ende of the Chapter from the twentie two to the twentie and niene 23 And first truely hée many wayes vncouereth the vanitie of this errour and proueth that it maketh nothing for them that here and there Christ is called the Sonne of God For though the name of God be commō to the Sonne yet by reason of preheminence that is sometymes geuen to the Father onely because hée is the fountayne and originall of the deitie and
it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
of the Gospell Galat. 1 15 Moreouer that which they obiect out of Paul 1. Cor. 5.2 that wicked mē must not be suffered in our company he plainly sheweth it that it doth belong nothing to the matter bicause the iudgement of such separation belongeth not to euery man but to the Church only 16 Thirdly by Augustines authoritie most firm reasons he conuinceth such waywardnes not to procéede of a true study of holines but of a prowd false opinion Thereof Augustin giueth this counsell to godly quiet men that they mercifully correct that which they can that which they cannot patiently to beare grone mourne with loue Cont. Par. lib. 3. Cap. 1. vntill God either amend them or at haruest roote vp the tares fanne out the chaffe 17 Fourthly Ephe. 5.25 because they pretende that the church is called holy therfore may not be counted as a Church which floweth with such corruptions this also he taketh away shewing that of holynes is no otherwise thē such as is alwaies very farre in this world frō their perfectiō although one Prophet saith Ioel. 3.17 That there shall be a holy Hierusalē through which Strangers shall not passe another saith There shal be a holy temple Esay 35.8 whervnto vncleane shal not enter they are not so to be vnderstood as though there were no spot in the members of the Church but for that with their whole endeuour they aspire to holines soūd purenes by the goodnes of God cleannesse is ascribed to thē which they haue not yet fully obteined And although al mankinde is defiled corrupted by Adams sin yet out of this as it were out of a polluted Masse God alwaies sanctifieth some vesselles vnto honour that there shoulde be no age without féeling of his mercy Psalm 89.4 18. 19 Fiftly he prooueth that suche corruptiōs were of great strength in al ages in the Church yet did neither the Prophets depart frō their old Church nor the Apostles nor Christ himselfe frō that which was in their time therfore saith Cyprian Lib. 3. Epist 5 Though there bée séene tares or vncleane vesselles in the Church yet there is no cause why wee should depart from the Church we must only labour that we may be wheat we must vse diligence endeuour as much as we can that we may be a golden or siluer vessell but to breake the earthen vessels is the only worke of the Lorde to whom is geuen an iron rod. 20. 21 Last of all hée confirmeth this héereby that in the Créed remissiō of sins is so aptly ioined that it is mamifest it belōgeth to the Church the same is such that not only remitteth sins once when the Lord receaueth vs into the church Esay 33.14 Oze 2.18 but also so oft as we offend 22 Yea this may sufficiently appeare by this one thing Mat. 16.19 Iob. 20.23 that the keyes of the Church are principally giuē to this end to bestow daily vpon vs this goodnes 23 But séeing the Nouatians certaine Anabaptists against these things which in the last place he disputed of cōcerning the blemishes of the church do faine that the people of God in baptisme are regenerate into a pure and Angelicall life which can not afterward be corrupted with any filth of vices but to them that are falne after they haue receiued grace there is no hope of pardon left Mat. 5.11 First he manifestly confuteth this errour by that fourme of prayer which was instituted of the Lorde whereby they confesse them selues detters 24 Moreouer Gen. 33.18 Deu. 30.3 by certaine examples taken out of the old Testament and by Moses authoritie whē the people were falne into an Apostasie 25 And by certayne testimonyes of the Prophets Ier. 1.3 Eze. 18.23 26 Afterward also by the newe Testament and reason and testimonyes 1. Tim. 1.9 Mat. 10.38 and first by particular examples 27 Moreouer he confirmeth sheweth by generall a singular testimony out of the Psalmes and the order of the Créede whereby we are taught there remayneth continuall pardon of sins 28 Thirdly when to confirme their error they crye out saying they meane not euery sinne but voluntarie only he also ouercommeth this by thrée arguments the first whereof is taken from the sacrifices of the law where the lord commaundeth one sort of sacrifice to be offered for clensing of the wilfull sinnes of the faithful an other to redéeme their ignorance Leuit. 4. Gen. 33.18 2. Sam. 11.4 an other argument from the summe of the Gospel as of the Corinthians the third of examples as of Peter 29 Last of all least they should think that some of the fathers make for them because they woulde not that solemne repentance shoulde no more be iterated then Baptisme first this their seueritie is enterpreted Moreouer he setteth against and preferreth the moderation and facilitie graunted in his worde to the seueritie of the fathers Cap. 2. A comparison of the false Church with the true WHere falshoode and lying hath vsurped the dominion there is no Churche Ephe. 2.20 for the foundation of the Church is layd vpon the doctrine of the Apostles and Prophetes 1. Tim. 3.15 Christe being him selfe the head corner stone therfore if the doctrine of the Apostles and Prophetes by whome the faithfull are commaunded to repose their saluation in only Christ be taken away the Church must néedes fall downe 2 Sith the case standeth in such state vnder Papistry there is no church here remaining yet they buckle vpp themselues and their Churche highly with commendations to vs and dare decrée that all those are Schismatikes Heretikes which think the contrary speaking therefore of both first their succession wherwith they boast their Church he proueth is of no waight 3 Succession is nothing auailable vnlesse it haue true imitation ioyned first by examples and testimonies of Scripture In vaine they crye the Temple of the Lord. Ier. 7.4 For the Lorde doeth acknowledge no where any thing for his but where his word is heard and reuerētly obserued Eze. 10.4 Gal. 4.22 Gen. 2.1 Ioh. 18.37 Ioh. 10.14 Moreouer by reason drawne frō a similitude of Emperors Last of all he confirmeth it by Augustines authoritie who saieth the church is sometime couered with multitude of offences as with a cloude sometymes calmenesse of time appeareth quiet and frée sometimes it is hidden troubled with want of tribulations and temptations 4 Whatsoeuer thē they do pretend there is no Church where the worde of God appeareth not 5 Moreouer as touching their reproch and false accusation whereby they accuse vs of Schisme and Heresie he wipeth away the same cleane by an argument taken from a definition as well out of Augustine as out of the Scripture for they are Schismatikes Heretikes which making a diuision break in sunder the communion of the church which is holdē together with true bōds that is