principles beeing borne in vs and with vs could not come by chance or from a sensible nature common to vs with brute beasts Whereupon we frame this Syllogisme Notions are not engendred nor haue their being but from a cause intelligent for no man maketh another wise who himselfe is not wise but in men there are notions not comming by vse nor receiued frō men Therefore they are from God Rom. 1. God is said to haue manifested his righteousnesse to men Likewise Man is the image of god Seeing then these effects are attributed vnto God as proper there must needs be a God 4. This principle it selfe That God is 4 From the naturall notion of this principle whereby wee affirme that god is Principles are true Because they are diuine wisedome and because the contrary or opposite thereto beeing granted nature is thereby destroied But That God is is a principle 1. Because euery one hath experience hereof in himselfe 2. All wise men confesse it 3. All nations consent in it because they haue some religion and about that they contend and striue 4. Rom. 1.19 That which may be known of god is manifest in them that is in the minds of men for god hath shewed it vnto them Therefore god is 5 The terors of conscience 5 The terrors of conscience which are stroken into the mindes of the wicked after they haue sinned The torment of minde which ensueth vpon sinnes committed is inflicted of a iudge which knoweth both honest and dishonest thinges detesteth those things which are dishonest beholdeth the mindes and harts exerciseth iudgement vpon the minds But in al the wicked is this torment Rom. 2.15 They shew the effect of the law writtē in their harts their conscience also bearing witnes Isa 57.20.21 The wicked are like the raging sea that cannot rest There is no peace saith my god to the wicked Isa 66.24 Their worme shall not dy neither shall their fire bee quenched Therefore there is some such iudge But he cannot be except he be God because this punishment cannot come but from God Deutr. 4. God is a consuming fire Against the beastes of the world who think this doctrine of God to bee but a cunning deuise of the wiser sort to keepe the simple people in order And hence is apparant the impudencie of Epicures and Academicks who deeme al religion to be deuises of subtill men coined to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceiueablenes other men beleeue that God is and dread him why then are these men themselues who wil seem by their sharp insight to espy the guile most of al tormēted with the conscience priuy acknowledgement both of this their blasphemy as also of other their misdeeds Moreouer the sole and bare asseueration word of a few could not haue bin sufficient neither to persuade al mankind nether to maintain the persuasion once brought in to al succeeding ages Neither doth that lightē the force of those argumēts which are deducted from this notion that there is a God from the conscience in that they say there are many found who neither beleue there is a god nether are moued with the conscience of their sins For although they couet neuer so much to persuade themselues that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience For how much the more euery one despiseth God and al religion and endeuoreth to represse the prickes of conscience so much the more is he tormented and at euery mentioning and signifieng of God hee trembleth and shaketh with horror and how much the slowlier with so much the more seuere dolor paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terror of gods iudgement to perish in despair Now that which is said Psa 10. The vngodly is so proud that hee careth not for god neither is god in all his thoughts Ps 14. 53. The fool hath said in his hart there is no god that this hath not this meaning as if the wicked were void of al knowedge and fear of god or do not confes that there is a god but that framing vnto themselues another than he indeed is who hath manifested himself to wit one that careth not for mens affairs defēdeth not nor deliuereth the good and punisheth the wicked they place an idol in the roum of the tru God Dauid himself doth sufficiciently declare when as he describeth the same prophanenesse of the wicked Ps 10. in these words For he hath said in his hart tush god hath forgotten he hideth away his face and he wil neuer see it 6 From the punishmēts of the wicked 6. The punishmentes of the wicked which they suffer besides the torments of conscience For the euents of al times cōstrain men to confesse that their sins are punished with grieuous punishments in this life cōtrariwise the lot end of the good to be more pleasant Wherefore there is a minde or vnderstanding power which discerneth honest things frō dishonest iudge of mankind punishing the wicked defēding the good And that this may not be ascribed to the wisedome or seuerity of magistrats or other men this first withstādeth hindereth for that it must needs be that this natural instinct whereby men iudge that offender are iustlie punished must proceed from some mind which is enimy to wickednes Again for that oftentimes by marueilous inexpected and vnlooked for meanes they are drawen to the iustice and punishment of the Magistrates whose sinnes before had beene priuy or who seemed to haue bin able by their owne power or subtilty easily to escape their handes and that especially for that many who through either the negligence or whiteliuerdnes of Magistrats are not punished by them yet run into calamities and haue allotted vnto them ruthful ends And whē transgressions sins encrease too much their impunity whole nations and common-wealthes with horrible and manifest examples of gods wrath perish as the world in the deluge Sodom by fier cast from heauē Pharao in the red sea the Iewes many florishing kingdomes by most lamentable ouerthrowes That these things cānot come to passe by chaunce neither any other way than by the iudgement and power of him who is Lord of mankind nature both Gods comminations and threatnings and the conscience of euery one and the order of iustice whereby these folow and ensue vpon impiety and the very hugenes waight and greatnes of things doth conuince Wherefore it is said Ps 58. The righteous shal reioice when he seeth the vengeāce he shal wash his footsteps in the blood of the vngodly So that a man
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the canonicall but rather for the verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto the Church when it was committed to writing but the manifesting of it began together with the
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
that we cannot haue it without his singular mercy grace wherefore destruction commeth of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is aunswered to that of Isa Sinnes separate the chosen from God for a time the reprobate for euer but yet the diuine purpose and counsel of God going before by which God decreed to adioine those vnto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercie on whom he wil and whom he will he hardeneth 7 Obiection Hee that hath not libertie to doe good The woorde of god not without good cause declared to the vnregenerate and eschevve euil is in vaine pressed vvith precepts and doctrine but the vnregenerate haue not libertie to doe good vvoorkes and omit euill therefore obedience is in vaine commanded them Answere The Maior is to be denied for when god doth suffer his wil to bee denounced to the wicked either hee doth together lighten them and moue them within by his spirite to obay his voice or pricketh them with the prickes of conscience either to obserue externall order and discipline or not so much to persecute the knowen trueth or he doth discouer their hypocrisie madnes in oppugning it or hee maketh manifest their weakenesse and ignoraunce and at length maketh them inexcusable in this life and in the last iudgement Reply 1 Whose conuersion and obedience dependeth of the grace of god hee hath no neede of exhortations and precepts But in them also vvho are conuerted their conuersion dependeth of grace Therefore precepts are vaine and needelesse Wee make answere to the Maior by a distinction If conuersion depend of grace so that the spirite doth not adioine doctrine as an instrument whereby to teach their mindes and mooue their heartes let this verily bee graunted although as it hath beene before saide there remaine as yet other vses of Doctrine But when it hath pleased God by this instrument both to lighten and mooue or incline mens mindes to faith and obedience the Maior is false For it is written Romanes 1. The ghospell is the povver of God vnto saluation to euerie one that beleeueth 2 Reply It is not mercie but crueltie to propound precepts and Doctrine to those vvho are denied the grace of obeieng and vvho are by it more hardened and more grieuouslie condemned God therefore doeth not this vvho is exceeding mercifull Wee deny againe the Maior 1 Because Gods exceeding mercy doth not take awaie his iustice 2 Because he so will haue them to bee made inexcusable by the preaching of his heauenlie Doctrine as that in the meane season he reioyceth not at their destruction and punishment But for the manifestation of his iustice whereof that greater regard shoulde bee had than of all the creatures euen Gods iustice it selfe requireth hee will that which otherwise hee abhorreth in his mercy and goodnes towardes all creatures as Ezechiel saith 21. I wil not the death of him that dieth 4 Readines of minde to receiue grace is not before conuersion but after 8 Obiection He that prepareth himselfe to receiue grace by which he maie doe good works he now doth woorkes pleasing to God But men prepare themselues to receiue grace Therefore also before regeneration they doe works pleasing to god We deny the Maior which yet these places seeme to proue 1. Sam. 7. Prepare your hart vnto the Lord. Act. 10. The praiers and almes of Cornelius before he was taught and baptized of Peter come vp into remembrance before god But in these and the like places to prepare or to haue in readines or to confirme the hart is not to doe works before the conuersion by which god maie bee inuited to bestowe the grace of regeneration vpon men but it signifieth that a readie and firme will of obeying god and persisting in true godlinesse is shewed of those which are already regenerated and conuerted For the people of Israell had repented when Samuell said this vnto them For there goeth before in the same place al the house of Israel lamented and followed the Lord Likewise Cornelius before he was taught of Peter that Iesus was the Messias is said to haue beene then godly and seruing god and so calling and inuocating on him that his praiers pleased God and were heard Albeit good woorks are said to be ours yet it followeth not that we are authors of them but the instruments whereby the author worketh them 9 Obiection The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by vs But good woorks are said to bee ours and to be done by vs Therefore it is in our wil to do them or not to do them We deny the Maior For they are not therefore said to be ours or to be done by vs bicause they are of our selues but because God worketh them in vs as in the subiect and by vs as instruments and that so as our wil doth them of her owne proper motion although not except it be renewed raised and guided by the holy ghost For beeing regenerated and moued by him we are not idle but he working in vs we our selues also woorke wel and that freely without constraint For by regeneration the wil is not taken away but corrected as which before would onely that which is euil will now that which is good Eph. 2.10 We are his workmanshippe created in Christ Iesus vnto good works which god hath ordained that we should walk in them 10 Obiection God helpeth vs in working and yet beginneth our working in vs. He that is holpen by another in conuersion and in beginning good workes doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth vs wherefore it is of our selues to begin good works The Minor is proued Marc. 9. I beleeue Lord but help my vnbeliefe Rom. 8. The spirit helpeth our infirmity Aunswere Nothing cā folow in conclusiō of mere particular propositions For the Maior here is not vniuersall seeing not onely he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth god help vs that himselfe doth first breede and engender in vs true knowledge of him and an inclination to obey him and the beginninges of good motions doth encrease also and perfect the same begun by him But he is therefore said to help vs because he doth so work in vs that we are not idle but work while he worketh and yet we are able no more to persist or to bring it to an end without him than to begin it And therefore we being inclined moued and gouerned by him wil also our selues of our owne accord and are able to work wel and do work wel that is because
pardon sins but is so grieuously offended therewith that he granteth no pardon to them except the satisfaction of his sonne mediate and come betweene 3 In respect of our saluation that we enioying such a mediator may be assured of eternall life because this our Mediatour is both willing and able to graunt it vs. 4 That we may acknowledge and magnifie the mercie and goodnesse of God towards vs in that he hath giuen vs his sonne to be our Mediator 5 Because this doctrine is at all times most grieuouslie oppugned by the enemies of the Church both forraine and domesticall which are heretickes But here it may seeme to some man that the doctrine concerning the Mediator belongeth to the place of Iustificatiō because in this also the office of the Mediator is declared But it is one thing to teach What and what manner a benefit the benefite of iustification is and howe it is receiued an other thing to shew whose that benefite is and by whom it is bestowed And these are different and diuerse propositions Iustification belongeth to the Mediatour or is wrought by the Mediatour and remission of sinnes is our iustification In the former propositiō iustificatiō is the subiect that is it is that whereof an other thing is affirmed in the later it is the attribute or predicate that is iustification it selfe is affirmed of another thing euen of remission of sinnes The principall questions are these 1 What in general a Mediator is 2 For what cause he is necessarie 3 What his office is 4 What manner of one is necessarie 5 Who or what person is and may be Mediator 6 Whether there may be more Mediators 1 What a Mediator is A Mediatour in generall A Mediatuor in generall signifieth him who interposeth or putteth himselfe betweene parties which are at variance reconcileth the one to the other Now to reconcile is 1. To make intercession or intreatie for him who offendeth vnto him who is offended 2. To make satisfaction for the iniurie offered 3. To promise to bring to passe that the partie who hath offended offend no more For except this be brought to passe and effectuated the fruite and commodity of the intercession is lost 4. Lastly to bring them to an attonement and agreement who were before at enmitie If one of these conditions bee wanting there cannot bee anie true reconcilement A mediatour in special But in speciall and as heere it is vsed and meant of Christ a Mediatour is a pacifier or reconciler of God and men as well by merit and desert as also by efficacie and forcible operation that is it is a middle person betweene God who is offended and angrie with sinne and mankind offending and subiect to the anger of God to reconcile men vnto God restoring them into fauour causing men to loue God and God men and that by making entreaty and satisfaction to Gods iustice for them and applying forcibly effectually vnto them his satisfaction or merit regenerating them that they may cease from sinning and hearing their groans and petitions when they call vpon him For when Christ doth these things he causeth god to loue vs and vs to loue god that is he maketh a peace and agreement to be betweene God and vs. How Christ is a midle person howe a mediatour A middle person and a Mediator are different because that is the name of the person this of the office Both which Christ is betweene God the father and vs. Hee is a Middle person because in him both natures diuine and humane are vnited personally And a Mediatour because he reconcileth vs to his father albeit in some sort he is also in the same respect the Middle person in which hee is Mediatour because in him two extreames are ioyned God and man It is demaunded whether Adam had neede of a Mediatour before his fall Aunswere is to bee made by distinguishing of the diuerse meaninges and significations of Mediatour If a mediatour be meant to be such a one through whose mediation or by whome God doth bestowe his benefites and communicate himselfe vnto vs Adam verilie euen before his fall had neede of a Mediatour because Christ euer was that person by whom god the father createth and quickneth all thinges For in him was life to wit all both corporall and spirituall life and the life was the light of men But if the Mediatour bee vnderstoode to bee him who perfourmeth both these and all other partes of a Mediatours office Adam did not stand in neede of a Mediatour before his fall Wee must obserue notwithstanding that in the Scriptures this Phrase of speech is not found whereby CHRIST is saide to haue beene the Mediatour also before the fall of man 2 For what cause a Mediatour is necessarie A Mediatour is necessarie Because first No reconciliation without a mediatour GOD will not bee fauourable and doe good vnto vs without reconcilement be made that is except first wee are brought again into fauour with him But the iustice of God admitteth not anie returne into fauour without satisfaction and a restoring of Gods Image in vs. Wee now are not able to perfourme this to witte to appease God beeing offended with vs and to make our selues acceptable vnto God Wee haue neede therefore of another Mediatour who may performe this for vs. Secondly God required a Mediatour of the partie offending For God as God woulde not receiue satisfaction of him selfe and woulde for his iustice sake that the partie offending woulde obtaine fauour by him who was able to make perfect satisfaction Wherefore such a truce-man is required who both shoulde not bee auerse from man but shoulde desire to helpe him and also should bee most acceptable vnto GOD least hee shoulde suffer a repulse and further might easily by his fauour wherby hee shoulde preuaile with GOD reconcile vs vnto him through satisfieng and making entreatie and intercession for vs. Nowe were not wee able to beare this person because wee were Gods enimies neither were wee of power to make our stonie heartes fleshie Therefore wee stoode in need of a third euen a Mediator who both was able and willing to doe that for vs and in vs that is who shoulde make intercession vnto God for vs satisfie perfectly gods iustice for our sinnes and restore vnto vs the image of God which we had lost so that hereafter we should cease to sinne or offend God thorough our sinnes and should beginne by little and little to liue more and more according to the rule of Gods law Thirdly They who necessarily must satisfie the Lawe either by themselues or by another are not able by themselues haue neede of a Mediatour But we must satisfie the Law either by our selues or by another and by our selues we are not able The meanes of satisfieng by another as it is not set dowen so it is not shut out by the law Therfore we haue need of a Mediatour But exception is
vnto him alone to be translated vnto others and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed besides that which himselfe ordained So in this third commandement he forbiddeth the profession of both namely both of the worshipping of any other besides the true God and of any other worship besides the true worship of God and therefore condemneth al such adoration and worship For inuocation ascribeth vnto him vnto whom it is made infinite wisedome and power as who in all places and at all times vnderstandeth and heareth euen the secret groanes of them that call and inuocate on his name and is able to help and preserue al euen besides and against the order of second causes and to giue them those good things which can be giuen onely of him who is the Almighty creatour gouernor Lord of al things Wherefore idolatrous and vaine is the inuocation of Pagans Turkes Iewes and of all who imagine and make vnto themselues another God besides him which hath manifested himselfe in his worde by Prophets and Apostles through the sending of his Sonne and his holy spirite likewise idolatrous is their â—nuocation that inuocate on Angels or on the Saintes departed because they attribute and giue vnto them the honor which is due to God alone Matth. 4. Thou shalt worship the Lord thy God and him onelie shalt thou serue Reuel 19.10 I fel before the Angels feete to worship him but he said vnto mee See thou doe it not I am thy fellow seruant and one of thy bretheren which haue the testimonie of Iesus Worship God So Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra The obiections of the Papists which vse inuocation and praier vnto the Saints departed 1 VNto God onely is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration which giueth vnto God an vniuersal and general power prouidence and dominion but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is veneration and honour is due vnto Saints wherewith we venerate and worship the Saints for their holinesse and merites Aunswere This is but a friuolous shifting For wee detract not neither take away from Saintes either liuing or departed such honour and woorship as is an agnising and celebrating of that faith holines and giftes which God hath bestowed on them and an obeying of that doctrine which they haue deliuered vnto vs from God and an imitating and following of their life and godlines But this honour that they vnderstand and heare in euery place and time the groanes thoughts and wishes or desires of them that inuocate and relieue their necessities is due vnto God only and likewise that through their intercession and merites is giuen vnto vs remission of sins eternal life and other blessinges from God this honour is due vnto Christ onely and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry whether it bee called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by any other name whatsoeuer 2 Whom god honoureth the same must we also honour God honoureth the Saintes Therefore we also must honour them Aunswere We graunt this concerning that honour which god giueth vnto the Saints for therein inuocation is not comprehended as beeing an honour due vnto God alone who saith Jsai 42.8 That he wil not giue his glory to another 3 God heareth vs by his owne power and vertue the Saintes heare vs by grace or by the vertue of God Aunswere God doth not communicate these properties vnto others whereby he wil be discerned from others 2. Chro. 6.30 Thou only knowest the hearts of the children of men And Actes 1. and 15. It is ascribed vnto God as proper vnto him to be the searcher and beholder of harts 4 The Saintes haue by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes and by consequent the knowledge of the thoughts and affections of al that praie vnto them Answere This reason is doubly faulty First the consequence is not of force from a general particularly put vnto a certaine special Wherefore it followeth not that God hath communicated with his Saints a knowledge of harts vniuersally or of the hearts of all that make inuocation albeit it were true which yet we graunt not to be true that hee did communicate some of his prerogatiues or essential properties with the Saintes except it may bee prooued by certaine testimony of Scripture that amongest those some communicated prerogatiues this is also conteined But the contrary hereof hath been already proued Secondly the proofe of the Antecedent drawen from the example of miracles is of no force For there is not any power of working miracles transfused by god into the Saintes neither doe the Saints work these by their owne vertue or by any vertue communicated vnto them by God but are onely ministers of the external works that is of foretellinges or tokens which when the Saints do god doth manifest vnto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue beeing and remaining in himselfe alone work those woonderfull woorks and proper vnto an omnipotent nature and if wee speak truly and properly he it is alone that worketh them The Saints are said to work them by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech as being the ministers of the outward work which god addeth vnto the working of the miracle as a signe of his presence power and wil. Wherefore it doth not hereof follow that either the infinite wisedome and vniuersall knowledge of hearts or other essential properties prerogatiues of god are communicated with the Saintes 5 Ahijah knew the thoughtes of Jeroboams wife 1. King 14. Eliseus knew the thoughtes of the King of Syria 2. King 6. Peter knew the coosinage and fraud of Ananias and Sapphyra Actes 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes Aunswere A fewe extraordinary examples make not a generall rule They knewe these thinges by the gift of prophecie wherewith they were endued by reason of their office and calling which they had and bare for the edifieng of the Church neither yet did they know alwaies neither the thoughtes of al neither by any power within them to behold hearts and minds but through a diuine reuelation from god they knew onely at such a time and such things as was requisite for the profite and vtilitie of the church to be reueiled vnto them But hereof it doth not follow that the Saints departed also are endued with the gift of Prophecy because there is no need thereof in the life to come and they bear no longer that office which they bare in this life neither doth it follow that they behold the minds and hearts of men or vnderstand from god the thoughts affections and
said to be the king of that kingdome as he is Mediatour 4 Who are the Citizens or Subiects of gods kingdome THE citizens of this kingdome are 1. The Angels in heauen confirmed and established in grace 2. The blessed Saints in Heauen who are called the Church triumphant 3. The Godly or conuerted in this life who haue as yet certaine remaines of sinne and are called the Church militant 4. Hypocrites namelie the Called of the visible Church onelie but not Elected These are counterfeit and apparaunt citizens to the outwarde shewe who indeede are not the citizens of Christs kingdome but onelie in name but are in truth the bondslaues of the Diuel Hypocrites notwithstanding are called the citizens of this kingdome as the Iewes are termed by Christ the sonnes and children of the kingdome Of these is it saide The First shall be last that is they who will be accounted first and yet are not shal be last 5 What are the Lawes of this kingdome THE Lawes whereby this kingdome is administred and gouerned are 1. The woorde of god or the doctrine of the Lawe and Gospel 2. The efficacie of the holie ghost in our hearts 6 What benefites are bestowed on the subiectes of this kingdome THERE is no kingdome which hath not regard vnto the commodities of the subiectes And Aristotle writeth to Alexander A kingdome is not Jniurie but bountifulnes Wherefore this kingdome hath also his proper goods and commodities Those are the spiritual and eternal benefites of Christ as tru faith conuersion remission of sins righteousnes preseruation therein and the continuaunce of the holy ghost glorification life euerlasting Ioh. 8.36 Jf the Sonne shall make ye free ye shal be free indeed 7 Who are the enemies and foes of this kingdome THE enemies of this kingdome are the Diuels and wicked men Now of wicked men some are in the church as hypocrits who challenge to thēselues the name title of the kindgdome when as they are nothing lesse others are without the church and professed enemies as Turkes Iewes Samosatenians Arrians whosoeuer defend errors against the grounds and foundations of religion 8 Jn what place this kingdome is administred THIS kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Prouince but is spred through the whole world 1. Timo. 2.8 J wil that the men praie euerie where Matth. 18.20 Where two or three are gathered together in my name there am J in the midst of them Wee neuer go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heauen Ioh. 14.3 And although I go to prepare a place for you J wil come againe and receiue you vnto my selfe that where I am there maie yee bee also Ioh. 12.26 Where I am there shal also my seruant be Ioh. 17.24 Father I wil that they which thou hast giuen me be with me euen where I am 1. Thes 4.17 We shal be caught vp to meete the Lord. 9 What is the time of the durance and continuaunce of this kingdome THE beginning and gathering of this kingdom dureth from the worlds beginning vnto the end thereof because there are alwaies in this world some members of the Church whether few or many The consummation or perfection of this kingdome shall endure from the glorifieng of the godly vnto al eternity 1. Corint 15.24 Then shall be the end when hee hath deliuered vp the kingdome to god euen the father which is to be vnderstoode as was before obserued as touching this forme of administration of that kingdome 10 How this kingdome commeth THIS kingdom commeth to vs foure wais 1. By the preaching of the gospel whereby is reueiled the light of the true heauenly doctrine 2. By conuersion when some are conuerted and are endued with faith and repentaunce 3. By making progresse or encrease when the godlie receiue encrease or vvhen the proper giftes and blessings of the faithful are augmented vvith perpetuall encrease in the godly or conuerted Reuelat. 22.11 He that is righteous let him be righteous stil and hee that is holy let him bee holy still 4. By consummation and ful accomplishment vvhen the godly shal be glorified in the second comming of our Lorde Reuel 22.20 Euen so come Lord Jesus 11 Why we are to desire that the kingdome of god come WE ought to desire that the kingdome of god come 1. For the glorie of god or in respect of the first petition because that wee may sanctifie hallow his name it is required that he rule vs by his word spirit For except god erect in vs this his kingdome deliuer vs out of the kingdome of the diuell we shall neuer hallowe sanctify his name but rather shall defile pollute it 2 Because god will giue this kingdome onlie to those that aske it like as he giueth the holie ghost vnto them onlie that aske him THE THIRD PETITION THY will be doone in earth as it is in heauen The wil of god signifieth 1 The commandement of god Psal 103.21 Yee his seruants that do his will 2 It signifieth euents or rather gods decree concerning future euents Mat. 26.39 Not as J will but as thou wilt Isa 46.10 My counsell shall stand And I will doe whatsoeuer I will Thy will bee doone that is Cause that vve men may doe thy vvill and obey thee The special Questions in this petition 1 What wee heere desire WE desire here 1 A denial of our selues which cōsisteth of two parts The first is That we maie be readie to renounce all our owne affections which are disagreeing from the lawe of god and that God will giue vs his grace whereby we may be able to denie our owne corrupt wil and denie all things which are repugnaunt to the will of God The second is That we maie be readie to execute the will of God and to vndergoe our Crosse and to subscribe and submit our selues willingly vnto god in all things 2 We desire the performance of the deitie and calling both of all in generall and of each in seuerall that namely wee may rightly and duely perfourme the duetie committed vnto vs whether common or proper that euery one may cheerfully serue god in his calling and execute his will Vnto god be committed the care concerning our euents but let vs care to doe those labors which properly belong vnto vs. 3 We desire Euents such as are not contrarie to gods will that is that such things may come to passe which so please god 4 We desire a blessing and prospering of our actions counsels For god will haue vs also to desire of him that hee wil vouchsafe to prosper wel our actions counsels studies labors and endeuours that he wil for his exceeding goodnes so direct our labours that no other euents may follow them but such as himselfe knoweth may most serue for