resemblances of vertues which although they are praised in the courts and iudgement places of men yet before the heauenly tribunall they are of no moment to deserue righteousnesse Yea more they are sins because whatsoeuer is done without faith that is without acknowledgment trusting in the Mediator is sinne Rom. 14.23 Therefore what kind of will is remaining in a man not regenerate A will altogither euill namely which doth with a prone inclination make hast to sinne for man is not depriued of will but of the soundnesse and goodnesse of his will Therefore Bernard speaketh thus Simply to vvill commeth from mans nature to vvill vvickedly commeth from corrupt nature to vvill vvell from supernaturall grace But doth not mans vvill freely encline to euill If free be opposed to compulsion or violent constraint in this case man is caried to commit sinne freely that is of his owne accord voluntarily and with earnest desire and so there is in him free vvill to euill a Iam. 1.14 Pruu 2.24 But if free be opposed to seruitude or necessitie certainly man enclineth to euill not freely but necessarilie and so mans will is seruile and thrall but so as this necessitie and slauerie is voluntarie So the will of a man vnregenerate is a Seruant and it is also free in diuers respects a seruant because of the necessitie of sinning free in regard of his will Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne and verse 38. If the sonne shall make you free you shall be free indeed Therefore if he shall not make free the will shall be a seruant not free and therefore more truly it shall be called seruile or slauish vvill not free vvill For by whomsoeuer a man is ouercome to him he becommeth slaue 2. Pet. 2.19 but if a man become slaue vnto sinne he is no longer free Hovv stands the vvil of man in his conuersion is it meerrly passiue or actiue also In respect of grace which commeth from without a man and preuenteth him the will in as much as it is not yet begonne to be regenerate is meerely passiue as the clay in the hand of the Potter a Rom. 9.21 because all his strength concerning spiritual and heauenly things is extinct by which he might prepare himselfe to grace or of himselfe receiue it being offered or by his naturall strength turne vnto God or wil desire or follow after that which is good acceptable to God for we are all dead in sin b but the dead man is only passiue in respect of his quickening yea moreouer the will is not only dead but also it is stubborne of it selfe and of it selfe and by it selfe q Epes 2.1 Colos 3 12 it cannot choose but resist being not moued kindled by God c Iohn 6. Therefore Dauid faith Psal 51.12 Create in me O God a cleane heart But in respect of the time in which the conuersion it selfe is wrought the will is not like a stocke but whilest it is healed and cured by the holy Ghost it is also actiue that is the will in the act of conuersion is not idle and void of all sense and motion as an Image but followeth the holy Ghost who draweth it For at the same instant God cause vs both by grace to will and to will indeed that is he mooueth and bendeth our wils and causeth vs to will indeed but yet so as all the whole efficacie of the action dependeth vpon Gods spirit Heereupon Aagustine lib. de Gratia lib. arbitrio cap. 2. It is certaine that we will when we will but he causeth vs to will who worketh in vs to will Therfore Phil. 2.13 It is God who worketh in vs both the wil the deed where Will is not vnderstood of the substance of the will but of a newe qualitie How is that to be vnderstood which Christ speaketh Ioh. 6.44 No man commeth to me except the father draw him Not so as if the will in the act of conuersion that is when the party conuerted is begon to be draweÌ„ by the word holy spirit did like an enemie make resistance neither is the case alike as when euil spirits vse the members of bodies possessed by them For we do not beleeue against our wils because faith is a knowledge in the mind and an assent in the heart but because of vnwilling God maketh vs willing of resisting consenting of sluggish lasie persons God maketh vs to become runners In which sense is that saying of Chrysostome to be taken God indeed draweth saith he but he draweth so as the partie is willing Act. 26.19 I was not disobedient to the heauenly vision What therefore be the causes of our conuersion The efficient cause and effectuall by it selfe is one namely the Holy Ghost of which it is saide Ezech. 36.26 I will giue you a newe heart a newe spirit wil I put in the middest of you and I will take the stonie heart out of your flesh and I will giue you a fleshie heart and will make you to walke in my commaundements The instrumentall cause or meanes is the word of God Rom. 10.17 Faith is by hearing and hearing by the word of God by which word being read heard and thought vpon the Holy Ghost becommeth regularlie effectuall enlightning the minde and turning the will The subiect of Conuersion is the vnderstanding and will of man which notwithstanding is saide also to concurre not to the conuersion but in the conuersion because no conuersion is wrought without the thing to be conuerted but in that regard that it is mooued not of it selfe but by the Holy Ghost that being driuen forward thereby it worketh of vnwilling becoÌ„ming willing it willeth For the will is not onely the subiect of Gods operation which the spirit of God worketh in the elect but it is also such an instrument which beeing renewed and mooued by the Holie Ghost doth it selfe also worke together with it and mooueth it selfe What manner of free will is there in a man regenerate It is partly to good partly to euill How to good Because the Holy ghost reneweth by the word of God mans nature onely in part and therefore that will which before was seruant becommeth free only in part that is because a new lâ—ght and knowledge of God is kindled in the minde and in the will and heart new inclinations and motions agreeing with gods law that so man being caused by God to worke may himselfe also worke As Iohn 6.45 Euerie one that hath heard and learned of the father commeth vnto mee Phil. 2.13 It is God who worketh in you both the will and the deede How is there in them a free will to euill 1. Because Regeneration is onely begunne in this life not perfected by regeneration is to bee vnderstoode a a 1. Cor 13 9 12. 2 Cor. 11 9 renewing of minde will and affections and the reliques of the flesh or of sinne do alwaies remaine
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies atrributed to faith in the Scriptures which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4 2◠so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.12 By faith we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse or freedome and entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence by faith in him In briefe there is no man faithfull but he who being perswaded that God is fauourable vnto him is so assured of his saluation as that he doth boldly insult ouer the diuel and death after the example of Paule Rom. 8.38 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come can separate vs from the loue of God And vers 16. The spirit of God witnesseth with our spirits that we are the sonnes of God Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust Yes surely for Dauid Psal 31.23 I said in my hast I am cast out of thy sight And neuer will it be so well with vs in the course of this present life that we shal be cured of this disease of distrust but rather shall be wholly replenished therewithall But this vncertaintie or vnquietnesse faith hath not of it selfe but from our infirmitie Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God For this cause Dauid himselfe Psal 42.6 why art thou cast downe my Soule and vnquiet within me wait on God For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confidence of Gods mercie to be shaken from it And therefore Iob. 13. Though the Lord kill me yet will I trust in him And Psal 23.4 If I walke in the midst of the shadowe of death yet will I feare no euill for thou art with mee And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God Cannot that faith faile As faith receiueth increase according to that Luk. 15.5 Lord increase our faith So it may also receiue decrease may suffer as it were a backsliding so as sometimes by the storms of diuers temptations it may be shaken obscured ouerwhelmed and waxe faint yea euen in the Saints like as reason in dronken men and infants is laid a sleepe and buried as in Dauid when he committed adulterie and in Peter when he thrice denied Christ but yet it is neuer quite shaken off or extinguished For the purpose of our election is sure and therefore it is necessarie that faith which followes election should haue the gift of perseuerance to accompanie it for the gift of God and fath is among them and the calling of GOD are without repentance Rom. 11.29 And Christ himselfe did pray vnto his father surely no lesse for the rest of the elect that their faith might neuer faile them then hee prayed for the faith of Peter Luc. 22.32 c Moreouer Paule Ephes 1.13.14 saith That we after we beleeued were sealed with the holy Spirit of promise and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased And Phil. 1.6 What good work God beginneth in his elect the same he will performe vntill the day of Iesus Christ And therfore how small and weake soeuer faith be in the elect yet because the spirit of God is a pledge and seale vnto them of their adoption the print thereof can neuer bee blotted out of their hearts Lastly seeing that the faith of the elect is opposed to temporarie faith it followeth therefore that it is perpetuall But shall not faith once haue an end In respect of the obiect namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith 1. Cor. 13.8.10 Prophecyings shall be abolished and knowledge shall vanish away when that which is perfect is come then that which is in part shal be abolished For there will be no vse of faith when those things are performed and indeede fully exhibited which wee doe in this life beleeue and hope shall be giuen vnto vs. But if wee speake absolutely of Christ without the integuments of the word and Sacraments then faith in him or if ye had rather so terme it the thing it selfe called by that name that is to say the knowledge and apprehension of Christ shall neuer cease but shall be most perfect in heauen not now any more by the ministerie of the word but by the beholding and contemplation of Christ himselfe The knowledge it selfe I say shall not be abolished nay it shall be perfected but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe For this is that which the Apostle called perfect 1. Cor. 13.10 After that which is perfect is come But is a faint faith in Christ a true faith Yea indeed For more and lesse doe not change the kindes of things and it is referred vnto one and the same Christ neyther doth it swarue form him and therefore as touching reconciliation with God Remission of sinnes and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly and with lesse fruit And therefore Esay 42.3 Christ will not breake the brused reed nor quench the smoaking flaxe That is to say those that are weake in faith he will mercifully aduise those that are staggering and wauering in faith he will confirme and strengthen and those that haue any sparke of the truth though it be as it were dying hee will cherish and maintayne Rom. 14.1.3 Him that is weake in the faith God hath receiued And 2. Cor. 12.9 The power of God is made perfect through weakenesse Which is the third adiunct of faith That it is liuely and effectuall in the elect Whence is it that it is called liuely and effectuall First from the affections secondly from the actions which it produceth in the beleeuers The affections are those which are stirred vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith 1 A liuely and assured feeling of Gods loue towards vs diffused in our hearts a Rom. 5.5 2 An assured hope and expectation of life eternall b Ibidem 3 A filiall loue and feare or reuerence whereby the faithfull doe endeuour to please God and doe verie carefully feare and beware to offend him also a loue of Christ and a delight in him For the loue of God is not of the essence and nature of faith but a
termes of faith and hope are taken one for the other b 1. Pet. 1.5 Rom. 8.24 And as Luther saith faith beholdeth the word of the matter hope looketh vnto the matter of the word Moreouer faith receiueth Charitie giueth and bestoweth Charitie is begotten of faith and not on the contrarie faith maketh vs the sonnes of God c Gal. 3.26 charitie trieth vs d 1. Ioh. 4.7 Iohn 13.35 whether we be the sonnes of God The obiect of faith is Christ offered in the Gospell with all his benefits the obiect of Charitie is God and our neighbour a Mat. 22 37 39 Furthermore faith endureth in this world and shall passe into a perfect knowledge in the other world but Charitie shall flourish most of all in the world to come 1. Cor. 13 13. The chiefe of those three vertues is Loue In respect of the vse namely toward our neighbour whereas the other two go no farther then the person of the beleeuer and hoper VVhat are the contraries of faith 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie the vnbeleefe of all infidels who say in their heart There is no God Psal 14.1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficultie to beleeue of the Christians which heare the word and doe not beleeue it and which conceiue a faith of God not according to the Scriptures but according to the imaginations of their owne hearts 3 Security of the flesh and contempt of Gods Iustice wherby sinnes are punished 4 The Iewes confidence in the flesh b Phil. 3.3 5 Presumption and confidence of our owne strength workes merits righteousnesse and worthines such as was in the pharisies Luke 18.11.12 6 Confidence and trust in the helpe of man c Esa 30.2 7 That Academicall distrust and doubting of God of the certaintie of Gods word of the grace of God or the forgiuenesse of sinnes that so that selling of workes of supererogation and suffrages for the dead may the more easily be retained 8 Desperation 9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture but likewise also of those that are deliuered by hand without writing Also that there is a beginning or bringing cause of all other vertues for the which we are iustified That there is a habite formed by Charitie vnto righteousnesse Moreouer that faith and doubting are not opposites and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture Besides what the Church beleeues that is the Catholicke truth That faith may remaine in the wicked and that therefore it doth not iustifie then which nothing can be said more slaunderous against sauing faith of which Christ saith Hee that beleeueth in him shall not perish but shall haue eternall life Iohn 6.40 Furthermore that faith is occupied onely in generall propositions as Hee that keepeth the commaundements shall enter into life And Hee that beleeueth and shall bee baptised shall be saued But not in these Particulars I shall enter into life I shall be saued or My sinnes are forgiuen mee For it were a vaine confidence for hope to applie those generall sentences vnto particulars and seueralles which yet may bee deceiued whereas Paule saith directly contrarie Rom. 5.5 Hope maketh not ashamed Lastly they account it impudencie or presumption to hope any thing without desert 10 The madnesse of certaine fanaticke persons who doe seuer the internall word as they call it from the ministration of the outward word And finally the madnesse of the Anabaptistes who dreame of the perfection of faith ⧠The thirtieth common place Of Repentance where of Regeneration From whence is Repentance deriued THE Latine word poenitentia is deriued from poena punishment because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word it rather agreeth with contrition or sorrowes which are in our soules through the acknowledgement of our sinnes then it doth with conuersion vnto God In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshuba conuersion or reuersion turning backe according to that Ier. 4.1 If thou wilt returne vnto me returne saith the Lord. By a metaphore borrowed from them that haue strayed out of their way and after long wandering doe returne vnto their first high way In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after the deed done to be wise to change our mind and purpose for the better to returne vnto a sound mind and so to grieue for the error by past as to amend it Whereupon some will haue it deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards as if it should be the correcting and amending of madnes and folly for alwaies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundnesse of mind And the matter it selfe well agreeth with both these interpretations the summe whereof is this That forsaking our selues we should turne vnto God and laying aside the foolishnesse of sinning we should put on a new minde and become wiser By another Greeke word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine poenitentia of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a thing done to be sorie grieued for which the Latines properly say poenitere So 2. Cor. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth to take griefe for any thing that is done Although I made you sorie by a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not repent though I did repent And Rom. 11.29 The giftes of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Such as can neuer displease him seeing once they did please him Also it is taken in ill part as it is written of Iudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought againe Math. 27.3 signifying sorrow and griefe wherewithall hee was swallowed vp For euerie man doth not repent that is sorrowfull and grieued but oftentimes falleth into a worse case then hee was before whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is alwaies taken in good part and signifieth sauing amendment Notwithstanding the Latine interpreter hath translated both the Greeke words by the word Poenitentia How many waies is the terme of Repentance vsed Foure waies 1 Synecdochially 2 Generally for the whole turning and conuersion of man to God 3 Specially for Regeneration 4 For the outward profession of Repentance VVhat is repentance taken Synecdochically It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sting of sinne or the prick of conscience and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greeke Diuines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soule commonly we call it Contrition And they make it double or of two sorts Legall by the preaching of the Law whereby the sinner being wounded with the searing
among themselues one from another For by reason of the twofold circumcision the one outward the other inward it comes to passe that Paule makes two kindes of Iewes i Rom. 2.28 And Stephen called the Iewes men of vncircumcised hearts and eares which yet stucke plunged in the vice of nature corrupted which would not indure to heare the voice of God as we are all by nature k Act. 7.51 3 That the circumcised might be put in minde of their dutie know that the good things promised did belong vnto them might stand to their couenant and promise and might confirme themselues in aduersity by calling vpon God in prosperity by the signe of the promises of GOD l 1 Sam. 17 26 and of the couenant as we may see in the example of Ionathan and Dauid encountering with Goliah l. 4. That they might be instructed concerning the corruption of nature which could not bee amended but by the effusion of bloud and also of the blessed seed which should come into the world 5 That it might be a seale vnto them that beleeue of righteousnesse and faith that is of that righteousnesse which is brought vnto vs by faith in Iesus Christ a Rom. 4.11 6 That they might bee put in minde of the spirituall circumcision of the heart mouth eare eyes and of the rest of the members nnd might labour for it and of the restipulation and binding themselues to keepe the law and so might be a Sacrament of Repentance 7 Of the continuall bearing of the Crosse and of the first fruits of our bloud to be offered to him who should shed all his bloud vpon the Crosse for vs. Wherefore were those Infants to be cut off which were not circumcised the eight day Eyther because as some thinke in them being taken away out of this temporall life by the sword or by sicknesse or by some other casualtie or else as others think being excluded from the societie of Gods people their parents migh the punished for their impietie that is for the neglect of the seale of the couenant of God For as God doth in the person of the father adopt the infant of the beleeuers So also when the father doth contemne so great a benefit the infant is truly said to be barred out of the Church which beareth not about him the marke and badge of adoption Neyther is there any cause why we should complaine of the seueritie of God seeing all are borne the children of wrath and of condemnation b Eph. 2.3 Or else because if the Infants themselues being come to age had neglected circumcision or else approoued of the neglect of it by their parents they should be excluded from the communion of saints here in the world to come that all the Church might receiue profit by such a judgement as carieth with it a manifest testimonie against all contemners of the Sacraments For this cause he would haue slaine Moses because he tooke not order to haue his sonne Gerson circumcised c Exod 4.24 so those which were borne in the wildernesse vnder Moses were not admitted the inioying of the promised land before that they were first circumcised d Ios 5.3 How long must it continue In deed the inward and spirituall Circumcision for euer whereupon it is called the couenant of the world that is perpetuall e Gen. 17.7 13 as touching the substance of it to be continued for euer in Christ although in signes it may be chaunged And the mysticall as concerning the externall vse vntill the first comming of Christ 1 Because seeing Christ is the end of the law f that continuall time which was prescribed to the Ceremonies of the law as the Temple g Psal 132 14 and the Sabbath h Exod 31 16 at the time of Christ his appearing and all the blood of the Ceremonies ought to cease in the blood of Christ and because that which was signified to be exhibited by circumcision was exhibited namely the seed of the woman which is Christ the Lord borne of a most chast virgin 2 Because by him the truth of Circumcision was accomplished in the Crosse 1. and that wall broken downe whereby Israell was deuided from the Gentiles so that if any man be now circumcised he denies Christ to be come makes him vnprofitable to himselfe 1 Ioh 1 17 Gal. 5.2 Behold I Paule say vnto you if ye be circumcised Christ shall doe you no good 3 Because the Lord promised by Ieremias 31.31 To make a new couenant not as touching the substance and the scope of it for Christ is the substance and the scope of both the couenants but in respect of the signes which are changed Lib. 32 Cap 9 contra Manich Therefore that which the Iewes say Whatsoeuer is once well done ought in no case to be changed is not true For the occasion of the time being changed that which was well done before good aduise often requireth to be changed saith Augustine The word Holam doth not alwaies signifie a time hauing none end but eyther a long time or else a certaine space of time and limited for a certaine continuance Therefore the Apostles a Aâ—t 15.24 determined that Circumcision was not to be imposed vpoÌ„ the Gentiles Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision Now in that he himselfe did circumcise Timothie he did it not of necessitie but of fauour to maintaine peace and the better to further the course of the Gospell vntill the libertie which is brought by Christ was better knowne c Act. 16.3 Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was fulfilled and who came also to abolish circumcision he himselfe that circumciseth other mens hearts why was hee circumcised 1 To the intent that hee might testifâ—e that hee was true man of the stocke of Abraham our brother and fellow of the same couenant with vs for which cause it pleased him to be bound with the signe of the new couenant also that he might shew that he was the keeper of both the Testaments 2 That he might be made subiect to the law and we might be deliuered from the curse of the Law by him d Gal. 4.4 3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh as our Baptisme receiueth vertue from his Baptisme 4 To commend vnto vs the discipline of the law and the vse of the Sacraments 5 Because the truth of Circumcision to wit the taking away of the old birth was not fully compleat in the birth of Christ but in his passion and resurrection And therefore we need not carnall Circumcision in the flesh because as we died with him in his death and rose againe with him when he rose againe So also in him are we circumcised with circumcision not made with hands putting off the bodie of sinne
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
seuered from the end of that signe or from the vertue and truth of it which he cals spirit as Rom. 2.27 But they that by the letter vnderstand the literall sense and by the name of the Spirit the allegoricall speake to no purpose But when it is attributed to the Creator himselfe how many waies is the word Spirit taken Two manner of wayes one way essentially otherwise personally And essentially either in common of the whole Trinitie Ioh. 4.24 God is a spirit or else specially for the diuine nature of Christ or for the power and efficacie of the truth in the humanitie assumed f Mat. 12.28 Ro. 1.4 Of his Sonne made of the seed of Dauid according to the flesh declared to be the Sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Pet. 3.18 Put to death according to the flesh but quickened in the spirit in the which also he preached vnto the spirits that are in prison So Heb. 9.14 Christ by the eternall spirit offered vp himselfe without spot to God and 1. Tim. 3.16 he was iustified in the spirit But when is this word Spirit vsed personally When it is taken for the third person in deitie who together with the Father and the Sonne is the same in essence and deitie as Mat. 28.19 Go baptize all nations in the name of the Father of the Sonne and of the holy Spirit But why is the third Person called the Spirit Because he is that essentiall vertue and working being of the same substance together with the Father and the Sonne proceeding equally and as it were breathed from them both or else by a Metonymie of the effect or else because he breatheth where he listeth g Ioh. 3.8 or else because he stirreth vp spirituall motions in the hearts of the beleeuers and doth purifie their hearts and quicken them which also is shewed by this epithet Holy not sanctified but sanctifying or the sanctifier in way of excellencie as the Father is called the Creator the Sonne the Redeemer of his especiall operation in vs which is called Sanctification h 1. Pet. 1.2 Proue now that the holy Ghost is God I proue it 1. By the Phrases of Scripture 2. By the attributing of those properties belonging to God vnto him 3. By the workes or effects which agree to God alone 4. By that worship and honor which is performed vnto him by the faithfull 5. By that punishment which is inflicted vpon such as sinne against the holy Ghost Shew me those sentences of Scripture whereby you can proue that the holy Ghost is God Those words which the Prophets do affirme were spoken by the God of hoasts the Apostles do ascribe to the holy Ghost As that we reade Esa 6.9 Iehouah said vnto the Prophet Go and say to this people Heare and vnderstand not c the Apostle Act. 28.25 attributeth to the holy Ghost Againe Act. 5.3 Peter saith thus to Ananias How is it that he hath filled thine heart that thou shouldest lye vnto the holy Ghost and presently after Thou hast not lyed vnto men but vnto God But the Spirit is in plaine words called God and the temple is assigned vnto him which belongs to God alone c 1. Cor. 3.16.17 6.19 20 2. Cor. 6.16 and he is called Lord and God d 1. Cor. 12.4.5 Shew some testimonies wherein the proprieties which agree to God alone are attributed to the holy Ghost Gen. 1.2 It is said that the Spirit of God moued vpon the waters presently in the beginning of the creation therefore he is eternall a Heb. 9.14 He is said to be present euery where and of infinite greatnesse Psal 139.7 O Lord whither shall I flie from thy spirit Wisd 1.7 The spirit of the Lord filleth the world Whereupon Basill in his book intreating of the holy Ghost against those which denie him frameth this demonstration Euery creature hath a substance circumscribed The holy Ghost hath not a substance circumscribed Therefore he is not a creature and ergo he is a God He is said to be omniscient knowing all things Ioh. 15.13 That spirit shall leade you into all truth 1. Cor. 2.10 The spirit searcheth all things yea euen the deepe things of God And he is called Almightie b Esa 14.13 Proue the diuinitie of the holy Ghost by his workes The works which are onely proper to God alone are ascribed to him as the worke of creation conseruation viuification Iob 33.4 The Spirit of Iehouah hath created me and the Spirit of the Almighty hath quickened me Psal 33.6 By the word of the Lord were the heauens made and all the power of them by the spirit of his mouth He is said in like manner to dwell in the hearts of the faithfull as in a temple c Rom. 8.9 1. Cor. 3.6 Regeneration iustification sanctification d Ioh 3 6.8 1. Cor. 6.11 1. Cor. 3.16 truth grace and whatsoeuer good thing can be imagined 1. Cor. 12.4.5.11 One and the same Spirit diuideth all things How do you proue that he is God by that worship and honor which is giuen vnto him 1. Because faith and inuocation is attributed vnto him for we are baptized into the holy Ghost as well as into the Father and into the Sonne e Mat. 28.19 and as we call vpon the name of the Father and the Sonne euen so also on the holy Ghost 2. We confesse in the Creed that we beleeue in the holy Ghost 3. Because euen the Angels themselues called Seraphims do adore the holy Ghost f Esa 6 3 and the Apostles call vpon him g Act. 13.2.3 2. Cor. 13.13 Reu. 1.4 How do you proue by the punishment which is inflicted vpon them that sinne against the holy Ghost that he is God Because blasphemie against him is not remitted h Mat. 12.31 for Christ saith Mark 3.29 He that shall sinne or speake blasphemie against the holy Ghost shall neuer be forgiuen neither in this world nor in the world to come Now proue that the Spirit of God is a person subsisting in God really distinguished from the Father and the Sonne 1. Out of the Creed for whereas we say in the beginning I beleeue in God and presently adde 1. the Father 2. the Sonne 3. the holy Ghost as we confesse the holy Ghost to be God so also do we acknowledge the same to be the third person in the deitie not by degree but by order 2. In the baptisme of Iesus Christ the Fathers voice is heard from heauen Christ stands by who was baptized of Iohn Baptist and the holy Ghost descended in the forme of a Doue who sitteth vpon Christ i Mat. 3.16.17 But euen Christ himselfe Ioh. 14.16 distinguisheth the holy Ghost from himselfe and the Father when he saith Another comforter shall he giue vnto you he saith another in person not another thing in essence and 15.26 I will send you the Spirit euen the
comforter from the Father And vnto him is attributed a voice k Act. 13.2 and his good pleasure l Act. 15.28 and free will m 2. Cor. 10.11 and a peculiar appearing in a bodily forme n Cap. 2.3 all which be the properties of a person truly subsisting And Ioh. 5.7 There be three which beare witnesse in heauen the Father the Word and the holy Ghost and these three are one What then is the holy Ghost He is the third Person of the Trinitie eternall coessentiall to the Father and proceeding from them both ioyntly and inseperably together with the Father and the Sonne the Creator and Conseruator of all things who is sent into the hearts of the elect to sanctifie them together with the Father and the Sonne equally to be worshipped As for his sending foorth it is in operation not in essence the which being vnmeasurable in that it is true God changeth not place neither is in a place but euery where as God Ga. 4.6 Proue that the holy Ghost proceedeth from the Father Ioh. 15.26 He that proceedeth from the Father and Mat. 10.20 It is not ye that speake but the spirit of your Father that speaketh in you Proue that the holy Ghost proceedeth from the Sonne Ioh. 14.26 and 15.26 he is said not onely to be sent and to be giuen of the Father but also of the Son and Ioh. 16.14 to receiue all things from Christ He shall receiue of me and declare all things vnto you Rom. 8.9 and Gal. 4.6 He is called the Spirit of the Son Moreouer Augustine saith that Christ gaue the holy Ghost by breathing him into them that he might shew that he proceedes euen from him a Joh. 20.22 Ob. 1. Christ saith that he proceedes from the Father therefore not from the Sonne Ans Christ doth not say that he proceedes onely from the Father therefore this proues nothing Ob. 2. If the holy Ghost be one he must haue but one beginning and so proceed from the Father alone Ans It followeth not seeing that breathing of the Father and the Sonne by which the holy Ghost proceedeth from the Father and the Sonne is onely one What then be the proprieties whereby the Persons are really distinguished amongst themselues Not to be begotten or the Paternitie or fatherhood is the incommunicable proprietie of the first Person of the Trinitie whereby it comes to passe that the Father is of no other but of himselfe not made not begotten but from all eternitie begetting the Sonne Now â—o be begotten or generation or the sonneship is that whereby the Sonne doth receiue and hath in himselfe all and his whole essence from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Proceeding flowing or comming from being likewise taken passiuely whereby the holy Ghost from all eternitie doth receiue that self same and whole essence from the Father and the Son and hath it whole in himselfe Therefore the holy Ghost is said to proceed from the Father and the Sonne not when he is sent or powred foorth vpon the house of a Zach. 12.10 Dauid but in respect of his essence which from all eternitie he receiued communicated vnto him of the Father and the Sonne Is there then a difference betweene generation and proceeding There is but I saith August know it not neither am I able nor sufficient to distinguish them because that as generation so proceeding is altogether vnspeakable Yet this difference may be yeelded that as the same Augustine saith whatsoeuer is begotten doth also proceed but not of the contrarie whatsoeuer doth proceed is also begotten These proprieties by what other names are they called They are called the workes of the Trinitie within because they be effected within the very essence without all respect to creatures after an incomprehensible manner They are also called workes diuided or distinct and incommunicable For to be a Father agreeth onely to the Father to be a Sonne onely to the Sonne Proceeding onely to the holy Ghost What call you the workes of the Diuinitie without Which in respect of the creatures are done of the whole Trinitie or which the three persons ioyntly together effect in the works of creation and redemption And they are said to be vndiuided because they be common to the three Persons whence comes this rule The workes of the Trinitie without are vndiuided Gen. 1.26 Let vs make man after our owne image And Ioh. 5.17.19 What things the Father doth the same things in like manner the Sonne doth also but yet so as there is kept the proprietie of the Persons the order of doing and the difference b 1. Cor. 15.57 Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the worke of incarnation being taken actiuely is a worke of the whole Trinitie in regard of the * accomplishing of it if you consider the effect although onely the Sonne be incarnate What names are giuen to the holy Ghost in the Scriptures He is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter that is the Aduocate c Ioh. 14.16 15.26 16.7 not of Redemption nor of Mediation or of Reconciliation betweene God and men for Christ alone in this respect is Mediator but of comfort namely teaching vs to pray comforting the afflicted teaching the truth begetting those vnutterable gronings of which Paul speaketh Rom. 8.25.26 He is called the Spirit of truth a Joh. 14.26 because he teacheth the truth effectually Also the spirit of adoption b Gal. 4.6 because he sealeth vp the adoption of the sonnes of God in our hearts Also the Spirit of sanctification or the holy Ghost c Rom. 8.15 not so much in regard of his essence as for his effects d Rom. 1.4 What be the effects of the holy Ghost 1. In generall to quicken to sustaine to rule to gouerne in speciall to giue testimonie vnto Christ e Iohn 15.26 2. To leade the elect into all truth to regenerate f Iohn 16.13 the minds of the faithfull Tit. 3.4 He hath saued vs by the washing of the new birth and by the renewing of the holy Ghost which he worketh whilest that he illuminateth our minds with the true knowledge of Christ createth in vs faith in Christ by the hearing of the Gospell and by faith bringeth forth in vs newnes of life incorporateth vs into Christ g Eph. 3.5.16 and applieth Christ and the offices and treasures of Christ vnto vs. Also to seale vp vnto vs the promises of God Ephes 1.13 He is called the Seale the earnest of our saluation and the earnest of our inheritance 2. Cor. 1.22 because by his testimonie he doth establish confirme and seale vp in our hearts the assurance of our inheritance to come What â—e the Epithets which are ascribed to the same holy Ghost in the Scriptures 1. He is called the finger of God Luke 11.20 If I by the finger of God cast out diuels by whom do your children cast them out because
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
should come to passe foure hundred yeares after c Gen. 15.13.14.15 Act. 7.6.7 The promise made of the erecting of the Empire and kingdome in the tribe of Iudah d Gen. 49.8 The foretelling that the Gentiles should a long while after be called to the gracious couenant of God e Esa 45.22 of the destruction of Ierusalem f Esa 22.1 Ezec. 15.6 2. King 24.14 Dan. 9.26 Mat. 24.2 of the returne of the people out of the captiuitie of Babylon g Ier. 12.15 25.11.12 of the acts of Cyrus for the good of the Iewes which are set downe Esa 45.1.2 The foretelling that Iosias king of Iudah should slay the Priests and should burne mens bones vpon the altar of Bethel which was foretold 333. yeares before Iosias was borne and 359. yeares before it was performed h 1. King 13.2 2. King 23.15 Those famous Prophecies of Daniel concerning the foure Monarchies and the succession of them of Antichrist and his doctrine of the end of the world i Dan. 7.17 12.2 and such like of the comming and death of Christ k Dan. 9.24.25.26.27 All which could neuer be forseene by the wit of man nor be gathered by naturall causes and yet they were all proued most true by the certaine euent of them 3. That maiestie of the Spirit to be adored which euery where shineth clearely in the Scriptures vnder that rude and plaine simplicitie and humilitie of words l 1. Cor. 2.4 4. The power of the Scripture that it hath in the minds of men 1. in the conuersion of a man when as the Scripture sendeth foorth a certaine secret force wherby a man is affected and inwardly moued and so transformed into a new man m Heb. 4.12 Psal 119.111 Act. 13.12 2. In time of affliction when it doth enkindle in our hearts a liuely and firme consolation that at length men should preferre the holy Scripture before all they do enioy neither will they suffer themselues by any kind of affliction no not by death it selfe to be withdrawne from the same as we haue plaine example in the Martyrs by whose bloud it was sealed 5. That deadly and irreconciliable hatred wherewith the diuell and the world do persecute the doctrine of the Scripture wheras they can brooke other doctrines though neuer so absurd and impious 6. The inuincible certaintie thereof that against so many stratagemes of the diuell and so many outrages of the world it abideth firme and by a wonderfull successe gets the victorie To which purpose is that we reade 1. Machab. 1.59 That when Antiochus had giuen in charge that all the holy Scriptures should be burned yet continually after that they peeped foorth of their dennes and not long after being translated into the Greeke tongue were spread ouer the whole world 7. That most sweet harmonie and wonderfull consent betweene all the parts of doctrine taught by Moses the Prophets Christ the Euangelists and the Apostles 8. The wonderfull calling of Moses n Exo 2.7.10 3.2 Act. 7.20 of the Prophets o Amos 7.14 of the Apostles of whom the most were vnlearned and simple men which had not bene brought vp in the schooles of men and learned that there which they taught to others who did so skilfully dispute of heauenly mysteries vpon the sodaine c Act. 2 11. 4.13 The wonderfull conuersion of Paule being before a professed cruell and bloudie enemie to a new man d Act. 9.3 c and that all these had no regard of their owne honor and profit but onely the glorie of God and of Christ and of the saluation of men 9. The perpetuall consent of the whole Church and of all the godly the space of so many ages ouer the face of the whole world farre and neare in imbracing and keeping the Scripture 10. So many and so famous miracles as well of the old Testament which Satan was neuer able to imitate no not in anie resemblance as the raising vp of the dead e 1. Kin. 17.22 2. King 14.33 13.21 the deuiding of the sea and of the riuers f Exod. 14.21 Ios 3.15.16 the staying and going backe of the Sunne g Ios 10.13 2. King 20.11 as of the new Testament which the Iewes themselues cannot denie as Iosephus beareth witnesse li. 18. cap. 4. although the Iewes at this day affirme that the miracles of Christ were done by I know not what superstition of the word Schem hamphoras least they should be constrained to confesse the truth and to acknowledge Iesus the sonne of Marie to be the Christ 11. The matter of the Scriptures which containeth doctrine euery where heauenly and fauoring of no earthly thing In it alone is propounded the pure and perfect law of God h Deu. 4.6 7.8 Psal 19.9 that alone shewes that meanes of saluation which doth not resist the glorie and most perfect iustice of God and satisfieth the consciences of men 12. The forme because there doth appeare manifestly the dispensation of the wisedome of God ordered and disposed 13. The most lamentable ruine of the persecutors and haters thereof What is the true vnfallible note wherby all men of sound iudgemēt do acknowledge that doctrine to be the doctrine of the true God Because that doctrine which doth teach vs to seeke the glorie of one God and of him alone in whole and euery where and to cleaue vnto him out of all doubt that doctrine is the doctrine of the true God i Prou. 16.14 1. Cor. 10.31 Jerem. 9.31 1. Timot. 1.17 Ioh. 7.18 8.49.50 5.43 44. 12.43 Gal. 1.10 Phil. 1.9.11 But onely the regenerate do rest in it as that that bringeth saluation and the doctrine of God with full assurance of their heart But how shall we answer them who aske how we know that Moses the Prophets and the Apostles were the authors of those writings which are published vnder their names and whether there was euer any such Moses or no That such a question is not to be vouchsafed an answer but rather to be punished for it is as much as if any man should aske whether there were euer any Plato Tullie Aristotle whose writings are daily conuersant in the hands of all men Seeing that before Moses his time we reade not that there was any word of God written how did God all that time reueale his will vnto men Either by oracles pronounced by the mouth and voice of God himselfe to his seruants a Num. 12.8 or else by Vrim and Thummim that is light and perfection which God gaue to Moses to put it into the breast-plate of the high priest b Exod. 28.20 but what they were and of what fashion no man knoweth Or else by visions and resemblances which the Lord offred to the eyes or mind of them that were waking c Ier. 1.10.11 or else in dreames sent of God to them that were asleepe
to effect if God permit them or haue decreed to suggest them to be done of others or as they guesse by signes or rashly suppose but sometimes certainely sometimes probably and for the most part lyingly and doubtfully but howsoeuer alwaies to seduce men and therefore neuer to be listened vnto because though they speake the truth sometimes the Lord permitting them to the end to trie vs whether we feare him Deut. 13.2.3 yet they euer speake it with a purpose to deceive that they might seduce men from God and destroy them c Mark 1.34 Act. 16.18 What are we to thinke of Sybils prophecies and the speciall oracles of Balaam and Caiphas concerning Christ and the mysteries of mans saluation Numb 24.17 and Ioh. 11.54 It is likely that the verses which we haue of Sybillaes Prophecies were written since Christ because they set downe as it were the historie of Christ plainely else we should thinke that God reuealed his Sonnes coming more plainely to a doating woman then euer he did to his seruants the Prophets which is absurd As for Balaam and Caiphas Prophesies that they come froÌ„ God were put into their minds either not vnderstanding of them or else intending some other thing a Numb 23.5 24 2. to the end that both the Gentiles and vnbeleeuing Iewes might be conuinced and made inexcusable by the testimonie of those men who were of their owne stampe And therefore â—hat those Oracles are to be regarded because they be agreeable to the Oracles of the Prophets Can the wicked spirits know the thoughts of our hearts Not certainely and of themselues but they can tell many by our speeches and gestures and by externall signes expressed by the inward passion and affection namely hatred anger concupiscence and that onely by coniecture and probabilitie Which things being diligently obserued and knowne they stirre men forward to commit these or these euils Therefore Peter saith well Be ye sober and watch because your aduersarie the diuell goeth about seeking whom he may deuoure 1. Pet. 5.8 But what thinke you of the power of the diuels That it is great for it is compared to the Whale b Psal 27.1 to an armed man c Mat. 12.29 to a roaring Lion d 1. Pet. 5.8 and to him is ascribed power and rule in the ayre e Eph. 6.12 but yet not absolute yea indeed finite and limited with certaine bounds and so they haue a restrained power so as they can do nothing till God permit them and giue them leaue and no further neither then it makes for the good of his and the aduancing of his glorie f Exod. 8.18.19 1. King 22.20.21 Iob. 1.12 2.6 Mat. 8.31 Luk. 8.31 Eph. 2.2 2. Tim. 2.26 Reu. 20.7 Now the power of Satan shewes it selfe so often as the Lord thinkes good both vpon outward things as the bodies vnder the Moone which he can moue trouble and affect diuersly g Job 1.12.19 To this place belongs that Reu. 7.2.3 of the Angels who had power giuen them to hurt the earth the sea and the trees Also vpon the bodies of men whilst that he moues them from place to place as he will for sometimes he lifteth vp the bodies of men from the earth in height into the ayre and casteth them downe againe from on high to the ground as the histories do report of Simon Magus Sometimes he doth transport them from one place to another in a very short time and troubles them at his pleasure Further he can alter them as when he doth affect them with sundrie qualities and makes them sicke bodies of sound as in the historie of Iob 2.7 may be seene on the other side he makes some sound that are sicke for the greater blinding of the wicked and their spirituall destruction Besides these he doth bleare the sight of men that things should seeme to be changed which are not or that spirits should be seene in stead of true liuing creatures as those counterfeit frogges of the Sorcerers of Egypt and such like delusions as that ghost of the diuell which was shewed to Saule in the likenesse of Samuel by helpe of the Witch a 1. Sam. 28.12 And such delusions whereby men are said to be turned into Wolues or other beasts in appearance as they say not in very deed and truth Or else he doth most nimbly place some other bodies in the roome of others of which sort some thinke those frogges of Egypt were for God alone can by himself change bodies if you speake of their substance from one kind into another kind Moreouer he doth pierce and penetrate into the bodies of men either by the vertue of action as he is said to enter into Iudas b Luk. 22.3 or else euen by his substance as in those which were possessed or now in these dayes are possessed of diuels so as he doth inwardly moue their bodies diuersly that they should hurt themselues or others as in those which are possessed and desirous to hurt others may be seene c Mat. 8.16.32 12.28 17.15.18 He hath also power upon the outward senses which he moueth with diuerse obiects either he hurteth the instruments of the senses as namely the eyes and doth ill affect them with internall corrupt humors so as they cannot well see and discerne or else puts some other impediment betweene the eyes or the eares and the obiects As also vpon the minds when he stirreth vp euill thoughts in them by troubling the phantasies in the imagination and stirring of diuerse humors whereby he doth trouble and weaken the powers of the soule and bodie as it befalleth those which are diseased with melancholie or the frenzie or madnesse and then by meanes of the obiects which he sets before the senses he stirreth vp lust as also he is wont to moue the mind of men by troubling them with euill affections as he moued Iudas with the affection of couetousnes to betray Christ and he filled the heart of Ananias to lie against the holy Ghost Act. 5.3 Last of all he can obiect many things vnto the senses of the godly whereby they are prouoked to sundry sins as it fel out with Dauid a 2. Sam. 11.2 Also he can hinder them by outward impediments from the performance of good actions as the Apostle testifieth of himselfe that he was hindered by Satan that he could not come to see the Thessalonians b 1. Thess 2.8 and by setting of feares before their eyes so to shake them that they shall fall from the faith Therefore Christ saith to Peter Behold Satan hath desired you that he might sift you Luk. 22.31 He is able also to annoy their bodies as Paul said that he was buffeted by the messenger of Satan 2. Cor. 12.7 Is the power which wicked Angels haue alike both toward the elect and the reprobate No but God permitteth them to exercise the elect for a time but neuer to ouercome them because
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
that place Hebr. 6.4 It is impossible that those who haue beene once enlightened and after Catechising haue professed Christianitie and by Baptisme haue beene chosen and incorporated into the Church and haue tasted the heauenly gift and haue beene partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come but haue not swallowed it much lesse digested it if they fall away namely not into a particular sinne against the first or second table but into an vniuersall apostasie and reuolting from Christ If they fall away they should be renewed againe by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him And Heb. 10.20 To them which sinne voluntarily that is with full consent and of set purpose reuolt from Christ after they haue receiued knowledge of the truth there is no sacrifice left for sinne And this kinde of sinne is in them who not onely haue knowen the truth but also professed it Whence 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost Whereby a man vniuersally and with full consent reuolteth from Christ being truely acknowledged and knowen both out of the Gospell and by the holy Ghost enlightening the heart wherby also a man denieth Christ and with all his strength persecuteth the truth of set malice reproacheth and disgraceth Christ despising his sacrifice 2 I gather that the subiect of this sinne is not in all the reprobate but in those onely who haue acknowledged Christ and his truth 3 That the elect are not subiect to this sinne seeing the counsell and purpose of GOD to saue them cannot be made voide Therefore what is the sinne against the holy Ghost It is an vniuersall Apostasie and falling away from Christ that is a renouncing of the truth of the Gospel being euidently knowen and a rebellion springing from hatred of the truth ioyned with a tyrannicall and sophisticall and hypocriticall opposing it Or thus he is said to sinne against the holie Ghost who notwithstanding his sight be dazeled with the bright shine of Gods truth yet he resisteth it to this end onely that he may resist it Giue me some examples of this sinne An example for the former is of those Pharisees against whom Christ disputeth of this verie sin Math. 12.31 For they did not onely know Christ was from God Iohn 3.2 but also who he was Iohn 7.28 ye both know me and know whence I am saith Christ and yet they ceased not wittingly there owne conscience withstanding it to detract from his heauenly works and in a hatred of the truth to persecute him euen vnto death Such were many of the Iewes Act. 6.10 who when they could not resist Stephen speaking by the spirit of God yet they laboured to resist him Yet there is no doubt but many of them were driuen to doe this through a zeale of the law Whereupon Peter Act. 2.41 In the day of Pentecost receiued three thousand men which repented who had persecuted Christ to the death But it appeareth there were others who out of a malicious impiety did rage against God that is against the doctrine which they were not ignorant came from God Examples of the latter are Saule Iudas Arrius also Iulian the Apollata for this man was rightle trained vp in the Christian religion he knew the truth of the Gospell which also he publikely had professed hauing beene baptised but afterwards by the perswasion of certaine wicked Philosophers Libanius Iamblicus and others he fell from Christ became an enemie of Christ and a persecuter of the Church he sacrificed to the Idols of the Gentils and with all his might endeuored to abolish Christs religion How must we iudge of this sinne It is hard to pronounce sentence thereof especially at this time wherein the gift of discerning of spirits doth not so flourish as in the auncient Church a 1 Cor. 10.9 by which gift Peter knew the hypocrisie of Ananias and Sapphira b Act. 5.3.8.9 Therefore iudgement cannot be giuen of this but a posteriori of the consequence and finall impenitencie which followeth it For Manasses the sonne of Ezekiah King of Iudah did many yeares furiously persecute the word of God erecting abhominable Idols against Gods commandement c 2. King 21.6 and shedding innocent bloud in Ierusalem d King 24.4 Yet because afterwards he repented e 2 Chron. 33 12.13 he brought not his sinne against the holy Ghost to the height and top therefore this sinne was indeede begun in him but not accomplished Ought we to make prayers for them who sinne against the holy Ghost By how much any man shall seeme to be neerer to extreame daunger so much the more carefully ought wee by all meanes to reclaime him into the way and especially by prayer to commend him to God Notwithstanding if God haue shewed vs any man as it were with the finger who hath sinned vnto death we are plainely taught what to do 1. Ioh. 5.16 I say not that any man should pray for him And 1. Sam. 16.1 The Lord chideth Samuell because he was in continuall heauinesse for Saule whom he had reiected For as Hippocrates forbiddeth to attempt the cure of desperate diseases so God will not haue the spirit of prayer to sigh in vaine and offer prayers for them whose diseases are incurable Why is this sinne said to be committed especially against the holy Ghost Not in respect of the Essence or person of the Godhead of the holy Ghost for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father or of the sonne neyther can one person be offended but the iniurie of the sinne redoundeth to the whole Godhead But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men in as much namely as it is the proper and immediate office of the holy Ghost to enlighten vs and when we are brought into the light of the truth to shew vs the way to the Father the Sonne and himselfe For though this worke be common to all three persons yet the spirit doth this properly and especially as the father worketh in the worke of Creation the sonne in our redemption Why is it said to be vnpardonable Not because of the difficultie of pardon to be obtained for it as many thinke neyther also because it is mightier or greater then the grace of God for that rule of Paule standeth good Rom. 5.20 Grace superaboundeth sinne But because they are stricken with euerlasting blindnesse who sinne this sinne for their ingratitude by the iust iudgement and ordinance of God a Gal. 6.7 who suffereth not himselfe to be mocked or his spirit which is the spirit of truth to be conuicted of falshood or lying 2 Because of their impenitencie or impossibilitie to repent as the Apostle saith Heb 6.4.6 It is impossible that such should be renewed
againe to repentance For whereas true repentance commeth from Gods spirit and we obtaine the spirit of God in Christ alone by faith therefore they can neuer repent who haue sinned against the holy Ghost and therefore can neuer obtaine pardon For if they repented certainly they should obtaine pardon as God promiseth by Ezechiel cap. 18.21 That he will be mercifull when a sinner shall truly be turned seeing God can no more despise him who truly repenteth then his owne spirit b 1 Ioh. 5.16 How doth vnpardonable sinne differ from mortall sinne 1 Because all vnpardonable sinne is mortall but not all mortall sinne vnpardonable 2 Because the mortall sinne becommeth veniall when they doe now beleeue who before did not beleeue but vnpardonable sinne neuer becommeth veniall because they neuer repent or beleeue who haue this sinne What sinnes come neere to this sinne 1 The sinne of the diuels who wittingly and willingly persecute the knowen truth with horrible hatred and furie 2 Denying of Christ proceeding of infirmitie 3 Sinnes against a mans owne conscience often repeated and fallen into are the way to sinne against the holy Ghost for as it is said of diseases of the bodie so fitly it may be applied to the diseases of the soule Too late is helpe of medicine found When old disease hath gotten ground What opinions are contrarie to this Doctrine The errour of the Donatists and Nouatians who denied that they who fell could haue pardon or remission of sinnes abusing that place Heb. 10.26 Whereas there is great difference betwixt the fall of them who sinne knowing of it and their fall who professedly do altogether depart and reuolt from Christ are delighted with impietie and make warre against the truth Otherwise Dauids and Peters cases were desperate yea we were all gone contrarie to that saying of Christ Forgiue seuentie times seuen times Math. 18.22 and Ezech. 18.21 At what time soeuer a sinner repenteth I will no more remember his sinnes And likewise this is contrarie to the examples of Dauid Ezechias Manasses Peter who were receiued into fauour and mercie ⧠The eighteenth common Place Of free will after the fall of man VVhat is vsually vnderstood in this disputation by the name of freewill A Faculty or power of mans mind or vnderstanding to discerne and know good or euill of the will to choose or refuse eyther and of the strength to performe eyther good or euill What is the reason of this name Liberū arbitriū In respect of the mind which sheweth the obiect to be chosen or refused it is called Arbitrium will and in respect of the will which voluntarily and of the owne accord followeth or tefuseth the iudgement of the vnderstanding it is called Liberum free Is there such free will in man after the fall There can be no answer made simply to this question but there is need of a twofold distinction for mens actions are to be distinguished whereof some are naturall and sensuall as to eate to drinke to moue from place to place some morall and animall or pertaining to the reasonable part of the soule such are priuate actions Oeconomicall or Politicall also outward actions in Gods worship and some are supernaturall or spirituall In the first sort of actions man hath choise left vnto him In the second the minde is much darkened the iudgement is not sound nor the will chearefull neither the strength able to performe Thereupon came that speech of Medea Video meliora proboque Deteriora sequor I see the better and approoue it But still the worse my mind doth couet In the third kind another distinction must be vsed for a man after the fall is considered in three respects before his conuersion and regeneration in his conuersion and after his conuersion VVhat thinke you then of the free will of man before his conuersion I thinke it is altogether wicked and euill for the soule though it remaine whole in the essence thereof with her powers the wil vnderstanding yet the strength ability of these powers vnto any spirituall good is lost For the vnderstanding is plainely blinde in heauenly matters destitute of the true knowledge of God and of the wholsome vnderstanding of the word according to Dauids saying Psal 14.3 a Rom. 3.11 There is not a man that vnderstandeth And of Paul 1. Cor. 2.14 The naturall man perceiueth not the things of the spirit of God And Rom 8.7 The wisdome of the flesh is enemy to God for it is not subiect to the law of God neither indeed can be And Ephe. 4 23. he biddeth vs be renued in the spirit of our mind by the spirit of the mind vnderstāding the principal part of the whol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosphers terme it The wil is altogether turned away from God Psa 53.3 There is none that seeketh God they are al gone astray 3 Our strength and endeuors are taken quite away they altogether become vnprofitable in the same Psalme b Rom. 3.3 And 1. Cor. 12.3 No man can say that Iesus is the Lord but by the holy ghost And 1. Cor 3.5 We are not sufficient of our selues to thinke any good thing And Phil. 2.13 It is God who worketh in vs both to will and to do Are we therefore like senselesse stocks in regard of spiritual things No for man is not spoyled by sin of the power of vnderstanding or willing but his vnderstāding is become blind his wil peruerse But what doth not Paule say Rom. 2.14 That the Gentiles by nature do the worke of the law in the 15 verse that they shew the worke of the law written in their hearts The Apostle speaketh of that natural knowledge which is writtē in the minds of all men which is sufficient to take away from men all pretence of ignorance and to make them vnexcusable but he speaketh not of abilitie to fulfill the law And Paule saith not that the Gentiles did the law but the things of the law that is certaine outward works agreeing in some sort with the law for in other places of Scripture as in Ierem. 31.33 they are said to haue the law writtē in their harts whose harts God hath circumcised by his holy spirit c Deut. 30.6 But the Gentiles excelled in notable gifts which gifts seeme to shew that mans nature is not altogether corrupted 1 The corruption and faultines of their nature was not purged away but kept in and restrained by God least that like a wild beast it should violently be caried to the mischiefe of mankinde 2 Those gifts were not common giftes of nature but speciall graces of God which he dispenseth and distributeth to men otherwise in themselues profane diuersly and in certaine measure that he may thereby prouide for the welfare of mankinde 3 Whatsoeuer in their actions was praise-worthie was polluted with ambition and was farre frō a desire of illustrating gods glory 4 They were not vertues properly but Images and
onely not vnderstand those things which belong to true pietie but euen in things belonging to this life is blinde and oft is deceiued 2. That saying of Cicero That a man must aske of God good fortune but wisdome he must take from himselfe 3. Of the Pelagians that man by the proper strength of his nature without the grace of God can turne himselfe to God and by his pure naturall gifts can fulfill the Lawe 4. The errour of those Semipelagians who attribute our conuersion partly to Gods grace partly to the power of free will And that of the Schoolemen who say that a man by doing as much as lyes in his power deserues grace de congruc that free will worketh together with the grace of God and that in motions of the Spirit it is not taken away nor lost but onely weakned and that the will can prepare it selfe to grace 5. Of the fathers of the Counsell of Trent who affirme that the strength and faculties of the soule are indeede bound and entangled in the snares of sinnes so as a man cannot by his owne power winde himselfe out but yet that they are not put out nor extinct but only feeble as a sick man whose strength is impaired by some disease who is refreshed when the physitian commeth to him and layeth his hand vpon him or as a bird which hath abilitie and power to flye but beeing tyed by a thred can not exercise the vse of that facultie 6. That Position of the first vniuersall grace that the Lord openeth all mens eyes that they may see and their eares that they may heare if they will seeing it is required that they haue a power to will 7 The errour of the Enthusiastes who boast of visions speculations conference familiar speech with God inspiration without Gods word and doe imagine that men are compelled haled and pulled to their conuersion and vpon this false ground they contemning the word of God doe expect that drawing and forcing of the spirit The ninteenth common Place Of the Lawe From whence is the Latine name of Lawe to wit Lex taken EITHER of binding Lex a ligando because the Law bindeth those vpon whom it is imposed either to obedience or punishment or else a legendo of reading because Lawes were vsed to bee read publikely or ab eligendo chosing because it is a rule of things to be chosen or refused the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute because it giueth each man his right What significations hath the word Lawe 1. It is in generall vsed for all Doctrine which prescribeth any thing as in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah of Iarah which signifieth to teach For which cause also the Gospell is called a law Esa 2.3 The Lavv is gone forth of Sion and the cōmandement of the Lord from Ierusalem So Ierem. 31.33 I vvill put my lavv in their invvard parts and in their hearts I vvill vvrite it And Rom. 3.20 The Gospell in that place is called the Law of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imitation that is a Doctrine which propoundeth saluation vpon this condition If thou beleeue 2. More specially the Law signifieth the Old Testament Rom. 3.19 Wee knovv that vvhatsoeuer the Lavv saith it saith it to them vvhich are vnder the Lavv. 3. When the Law is opposed to the Prophets it signifieth only the bookes of Moses and it is distinguished from the Prophets Psalms Luc. 24.22 Those things vvhich are vvritten in the book of Moses in the Prophets in the Psalmes And Rom. 3.21 The righteousnes of faith hath testimonie in the Law Prophets 4. When it is opposed to the Gospell it is taken for the Law the things thereto belonging as it is in the same Chapter ver 28. VVee are iustified by faith vvithout the workes of the Lavv. 5. When it is opposed to grace it signifieth the wrath of God and damnation and the rigour of Iustice as Rom. 6.14 VVe are not vnder the Lavv but vnder grace So Gal. 3.18 If yee be led by the Spirit yee are not vnder the Lavv. 6. Sometimes it is opposed to the trueth and then it signifieth the shadowes of the Lawe that is the Ceremonies of the Lawe As Iohn 1.17 The Lavve vvas giuen by Moses but grace and truth by Iesus Christ 7. When it is opposite to the time wherein Christ was giuen it signifieth the whole policie gouernment of Moses as Gal. 3.20 Before faith came vve vvere kept vnder the lavv As also it signifieth the ordinance of the Priesthoode Math. 11.13 The lavv and the Prophets prophecied vnto Iohn a Heb. 7 12 10.11 8. The Law is somtime by a Metonimie taken for rule authority soueraignty and commaund or that force which constraineth a man to any thing as when it is said The lavv of the spirit of life the lavv of Sinne and death b Rom. 8.2 the Lavv of the members c Rom. 7.23 But vvhat vnderstand you in this place by the vvord Lavv I vnderstand a law put into mēs hearts by God afterwards repeated by Moses which cōmandeth holy and iust things promiseth eternal life on this condition If thou shalt do all these things Again it threatneth a curse if a man faile but in the least of them d Iam. 2.10 Gal 3 10. What Epithets and titles be giuen to the Lavv in Scripture Diuers but in diuers respectes For when comparison is made betweene the Law and Gospell especially in the article of Iustification then Paule giueth the law such termes and appellations as seeme ignominious but this is by relation 1. By our fault not any fault in the Law For he calleth it a Schoole-maister a prison that shutteth vp a Gal 3.23.24 the yoake of bondage b Gal. 5 1 the povver or force of sinne c 1 Cor 15 56. the operation of vvrath and of death d Rom. 4.15 7.5 vveake and beggerly elements of the vvorld e Gal. 4.9 the ministerie of death and condemnation the killing letter f 2 Cor. 3 6 7.9 the hand vvriting vvhich is against vs g Col 2 14 the Testament vvhich begetteth vnto bondage h Gal. 4 24 But being considered by it self as a Doctrine published by god it is called a holie Lavve and a holy and good commaundement i. a vvord of life a cōmandement vvhich is vnto life i Rom. 7 12 Who is author of the Lavve k Act 7 58 l Rom. 7 10 God himself who in the beginning put it in the minds of men then in Mount Sinah he engraued it in tables of stone and gaue it Moses to be published m Exod 32 16 What ioynt causes Ministers vvere there in publishing the lavv 1. The Angels who were not the authors but messengers and witnesses imployed in the publication of the Lawe which was done by God
say concerning the obseruation of the Law that it is a yoak which neither the Apostls nor they which beleeued neither the primitiue Church nor the fathers could beare Act. 15.10 which thing surely is to be vnderstood also of the iustified regenerate persoÌ„s What is the first vse of the Morall Lavv There is a threefold vse of it to Restraine to condemne to Teach 1. The first is outward which is also called Paedagogicall Disciplinarie and politique which by feare of punishment and the terrour of Gods reuenge doth restraine euen the vnregenerate men from the outward worke of sinne and it is necessarie to preserue the publique societie and communitie amongst men to maintaine peace Which vse Paul commendeth 1. Tim. 1.9 when he saith The Lavv vvas not giuen for the righteous man not onely in regard of iustification or condemnation but in respect of compulsion as the mother loueth and cherisheth her owne childe of her owne accord not beeing compelled by the Law though the Lawe coÌ„maund this also but vnto the vniust to the disobedient c. And this vse may serue to keepe euery man in the limits of his dutie and to rule his outward maners with which vse the Pharisees and Hypocrites contented themselues In respect whereof also Paul Phi. 3.6 saith that before his conuersion he was vnrebukeable What is the second vse It is inward or secret which smiteth the conscience of man doth detect conuince and condemne sin and bringeth man forth to Gods iudgement seate and maketh him subiect to the sentence of Gods curse Of this vse it is saide Rom. 3.20 By the lavv is the knowledge of sinne And chap. 7.9 I liued sometimes vvithout the law that is through my security I felt not the iudgement of the Law but when the commaundement came sinne reuiued and I became dead that is I vnderstood I was worthy of death and damnation In respect of this vse the Lavv is said to worke vvrath Rom. 4.15 because it denounceth the wrath of God and proclaimeth vs subiect to Gods anger And 2. Cor. 3. The Law is the ministerie of death that is it causeth by the acknowledgement of sinne to vnderstand that wee are worthy of death that is condemnation This property the law hath in it not by any fault in it self for in the owne nature it is good and holy but through the fault of our corrupt nature For as the touch stone is not gold but a meanes to discouer pure Gold from counterfaite so the lawe is not the cause of sin but a touchstone discouering iust from vniust Rom. 7.5.7 This vse serueth to terrifie them that are desperate and forlorne and to bring them in awe who are not desperate and to prepare them to seeke remedy and to receiue that remedy which is offered to them in Christ In which respect the law is said to haue bin our Schoole-master to bring vs to Christ Gal. 4.24 For where as it reproued all men of vnrighteousnesse it likewise admonisheth theÌ„ that righteousnes was to be sought in Christ except they would rather perish An example of this vse we haue in Dauid after hee heard himselfe rebuken by Nathan 2 Sam. 12.1 13. and in Ezechiah who saith Esai 38.13 Like a Lyon he hath broken all my bones And Act. 2.14.23.37 When as at that Sermon of the law made by Peter wherein hee obiecteth to them ingratitude towards god and murder of Christ the innocent that is the breaking of both tables of the lawe they being pricked in their hearts said vnto the Apostles Men and brethren vvhat shall wee do To whom Peter answereth Repent you vers 38. For as lime is set on fire by the water and quenched with Oyle so by accident sinne is encreased by the Lawe and the terrours and astonishments of the heart daunted by the iudgement and sentence which the lawe awardeth are healed by oile powred vpon that is by hearing the comfort of the Gospell What is the third vse It is a spirituall vse because it belongeth to men regenerate by Gods spirit whom it teacheth and instructeth in the true worship of god the rule of liuing rightly Concerning this god by Ezechiell speaketh Chap. 20.19 VValke yee in my precepts c. In respect of this Law Dauid commendeth the Law diuersly magnifieth it The Law of the Lord is vnspotted conuerting soules the Statutes of the Lord are right reioycing the heart the commandemeÌ„t of the Lord is cleeere and giueth light to the eyes c a Psal 19.8.6 Haue they who are regenerate by the holy Ghost any neede of the Law seeing they haue the Holy Ghost for their teacher and leader They haue neede 1. Because mans reason easilie wandereth and erreth from the way as soone as it is not ruled by gods word 2. God will not haue vs by our endeauour and at our owne pleasure to inuent workes or seruice for him but he will haue vs gouerned by his word Psal 119.105 Thy word is a Lanthorne vnto my feete And Mat. 15.9 In vaine they worship me teaching Doctrines and commandements of men 3. That rule of liuing godly and well which the Holy ghost teacheth is no other then that which the law prescribeth 4. Because of the reliques of the flesh for the faithfull are not in all parts regenerate and therefore ir is expedient that they be daily more instructed concerning the will of god and that their slouthfulnesse should be stirred and as it were spurred forward by exhortations ready to obey VVhat is the ceremoniall Lavv It is that which prescribed in Ecclesiasticall rites and outward ceremonies as 1. Sacrifice 2. Other holy things as places and vessels or set times and solemnities 3. Sacraments 4. Certaine obseruations in meate a Deut. 14.6 12 21 apparrell b Leui p 17 12. plowing c deut 22.5 11. sowing d Vers 19 vncircumcision of trees e Lev. 19.23 fouling f Deut. 22 6 and many other thing as also the outward worshippe of God the vse lasted whilest Moses gouernment endured both in the Tabernacle which was made to be caried about and also in Solomons Tâ—mple which was seated in one place as likewise without the Temple VVhat vvas the vse of Ceremonies and Sacrifices 1. That they might be Images or pictures of the inward worship which was due vnto God 2. That they might shew the vncleannesse of sinne which cleaueth to man and that they might testifie what men deserue in themselues namely death and eternall damnation and thus farre they were appurtenances of the morall Law 3. That they might be visible sermons to the godly of Christs passion and death by which they should be deliuered from that misery in this respect they were as it were certaine types of the Gospell in which consideration the Law is sâ—â—de and that chiefely to bee a Schoole-maister to bring vs to Christ a Gal 3.24 For Circumcision did mistically preach the promised seede of Abraham Washings
afflicted consciences and refresh them whereupon it is called the good word of God e Heb. 6.5 6 To heale them who are sicke in spirit therefore it is called the wholsome word f Tit 2.8.6 7 To quicken them who are dead in their sinnes therefore it is called the word of life g Philip. 1.16 8 To pacifie troubled consciences therefore it is called the Gospell of peace h Ephes 6 5 9 To establish the kingdome of God therefore it is called the Gospell of Gods kingdome 10 To turne vnto death to the vnbeleeuing but vnto life to thē which beleeue i Marc. 1.14 for which cause it is called the sauour of death vnto death 2. Cor. 2.16 but this is accidentall and the Jauour of life vnto life As an oyntment giueth strength to the Done but destroyeth the beetle of life saith Nyssenus Finally to preserue vs vnto eternall life whereupon it is called the Gospell of our saluation l Ephes 1.13 But whence proceedeth this efficacie of the Gospell From God alone by the holy Ghost and hereupon Rom. 1.16 The Gospel is called the power of God to saluation vnto euerie one that beleeueth by a definition taken from the effect So 1. Cor. 1.18 that is it is a liuely and powerfull instrument of Gods power which sheweth it selfe in working in vs the knowledge of our saluation therefore it is named the Scepter◠of Gods power m psal 110 2 and the arme of God n Isac 53.1 But in the 14. of the Reuelation vers 16. it is called the eternall Gospell not in respect of the dispensation which had the originall in Christs time and shall make an end with this world but in regard of the efficacie and vertue which beginning from the creation of the world shal last for all eternity How many parts of the Gospell are there Two 1. Preaching Repentance 2. And promise of Iustification or remission of sinnes Luke 24.47 Is it the proper office of the Law or of the Gospell to preach repentance If by the name of repentance you vnderstand not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not contrition and sorrow for sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sauing conuersion to God by faith it is the dutie and office of the Gospell being taken for the whole ministerie of the New Testament not of the Law 1 Because that which offereth us grace to that also it belongeth to inuite vnto repentance but the offer of grace is made by the Gospell Therefore Christ will haue repentance to be preached in his name Luke 24.46 2 Because Baptisme which is a visible preaching and marke of repentance which consisteth in mortification of sinne and raysing vp of the new man a Rom. 6.3 is not a Sacrament of the law but of the Gospell b Mark 16.16 3 Because true repentance cannot be without regeneration but no man is regenerated c 1 Pet. 1.23 but by the Gospell the holy Ghost working within him by faith b Mark 16.16 4 Because faith and repentance are vnited by an inseparable coniunction but faith is preached by the Gospell and is infused into men by the meanes thereof and is wrought in our heartes by the holy Ghost d Iohn 17 20. Thererfore also repentance 5 Because the Law worketh death 2. Cor. 7.10 therefore it worketh not that griefe which is according to God and therefore not true repentance neither 6 Because repentance and forgiuenesse of sinnes are ioyned together by an vnseparable bond e Luk. 24.46 7 Because that which Luke 9.6 calleth to preach the Gospell the same is expounded by Marke to preach that men should repent that he may teach vs thus much that the Gospell is the preaching of repentance and of forgiuenesse of sinnes in Christs name Notwithstanding we confesse that the law is a preparation to repentance and that it detecteth the sinnes knowne to it f Rom. 3.20 but the Gospell onely inuiteth vs to the true and sauing repentance for them What opinions are against this doctrine 1 A sinister and peruerse exposition of the words of Augustine De fide operibus cap. 9. That the proper doctrine of the Gospell is not onely concerning faith but also concerning the works of the faithfull Of Ierome in his preface vpon Marke saying that there are foure qualities of the Gospell 1. Precepts commaunding to decline from euill 2. Commaundements enioyning vs to do that is good 3. Testimonies shewing vs what we must beleeue concerning Christ 4. Testimonis of examples which shew perfection as Learne of me for I am lowly and meeke Mat. 11.29 2 The blasphemie of the wicked who say the Gospell is a firebrand of sedition and a foule puddle and sinke fraught with many mischiefes The one and twentieth common Place Of the agreement and difference of the Law and Gospell Are the Law and Gospell doctrines one opposite to another NO but onely diuers and seuerall so as in some things they agree in others there is a great difference In what things doe they agree 1 In the efficient cause For one and the same God is author of the Law and Gospell 2 In their last end for God doth require the verie same thing in the Law and Gospell if we consider the last end namely ful perfect and spirituall righteousnesse which leadeth to eternall life for without perfect righteousnesse that is entire obedience to Gods law no man entereth into life and looke what things the Law requireth namely satisfaction for both the fault and punishment and most perfect obedience these doth the Gospell bring to them which beleeue in Chtist and so by the Gospell the Law is established not destroyed Rom. 3.31 But wherein doe they differ 1 In the manner of knowledge for the Law is knowne in some sort by nature for as it is said Rom. 2.15 The Gentiles shew the worke of the Law vvritten in their hearts But the Gospell is not perceiued by no sharpnes of reason But of it it is said Ioh. 1.18 No man hath seene God at anie time the sonne vvho is in the bosome of the father he hath reuealed him to vs. And Ephes 1.9 a Colos 1.16 2 Tim 1 10 The Gospell is called a Mysterie that is a secret hidden from euerlasting and made manifest by the ministerie of the spirit And 1. Cor. 1 23. We preach Christ crucified foolishnesse to the Gentiles and a stumbling blocke to the Iewes And 2.7 We speake the vvisedome of God in a mysterie euen the hid vvisedome vvhich God hath determined before the vvorld vnto our glorie vvhich none of the Princes of this vvorld hath knowen 2 Againe in order of the manifestation because the law goeth before the Gospell followeth by nature publication and ministerie Also in respect of the minister for the minister of the law was Moses the minister of the Gospell is Christ a Ioh 1 17 7 22 Likewise in the maner of comming to the
necessarie effect of the same for seeing faith is a certaine taste perceiuing and supping downe as it were of that sweetenes which is in God 1. Pet. 2.3 If so be that ye haue tasted how bountifull the Lord is it followeth that the loue of God is an effect which proceedeth of that sweet apprehension and as it were taste of the goodnesse of God 4 Comfort peace of conscience in regard of the remission of sinnes Phil 1.25 Rom. 14.17 gladnesse and spirituall ioy proceeding from the same taste of the fauour of God 1. Pet. 1.8 Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious 5 The sighes of the spirit not to be expressed Rom. 8.26 and that confidence that crieth Abba Father Gal. 4.6 6 Patience in aduersitie yea more a Rom 8.35.38 reioycing in afflictions 7 Contempt of the world 8 A spirituall assurance of the grace and friendshippe of God 9 An affection to our neighbour and that for Gods sake as namely Charitie and loue of our neighbour courtesie bountie gentlenesse and delight in the Saints Psal 16.3 To the Saints that are in the Earth and to the excellent all my delight is in them The actions that proceed from faith are those which break forth out of those inward affections as godlinesse iustice thanksgiuing prayer e Rom 8.15 10.14 confession that is to say a sincere and open f Rom. 10.9 2. Cor. 4.13 profession of Christ which is made with the mind tongue and life peace and concord with all men in the Lord weldoing towards all euen our enemies and so a new obedience for a good tree beareth good fruit g Mat 7.17 Lastly a good conscience a holy care faithfulnesse and diligence in our vocation and calling and a minde h Ro. 12.7.8 Phil. 4.11 rom 11.24 Gal. 2.20 contented with with his owne portion What be the effects and fruits of faith They are manifold For first it ingrafts vs into Christ i Ephs 17. and maketh Christ to dwell in the hearts of the faithfull and that they may be in him and may haue fellowship and communion with him 2 It makes vs the sonnes of God a Gal. 3 26 it obtaines remission of sinnes b Act. 10.43 it iustifyeth vs c Gen. 15.6 Abac. 2.4 Act. 13.39 Rom. 3. 5 Chapter it causeth vs not to be ashameth d Rom. 9.32 it giueth vs entrance to God e Eph. 3.12 it regenerateth our vnderstanding and our will and purifieth the f act 15.9 heart I saueth g Luk. 7.50 it obtaineth what it will of God h Mat. 8 13 1 Ioh. 5 14. now it willeth onely that that tendeth to the glorie of God it worketh all things Marke 9.23 All things are possible to them that beleeue It ouercommeth the world and Satan i 1. Ioh. 5.4 It renounceth Satan and his works in heart in word in life and in manners k Eph. 5.11 Finally it relyeth wholly vpon God and is delighted in his workes and commaundements night and day l Psal 1.2 Rom. 4 1â— And yet faith it selfe doth not performe all these things but he whom it apprehends namely Christ Iesus in whom we are able to doe all things that are necessarie vnto saluation Phil. 4.13 VVhat is the end of faith It is two-fold 1 In respect of our selues the saluation of our soules 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And life eternall m Io. 3.15 16.18.36 20.31 Secondly in respect of God Gods glorie By what experiment is faith tried 1 Inwardly by the subtilties of the flesh and by certaine 〈◊〉 beings rising from thence in the mindes of men by reason of false Doctrines diuelish arts n Rom. 4.20 heresies the o Deut 13.1 contentions of the teachers in the Church treacherie of brethren impunitie of wickednesse p 1. Cor. 11.19 prosperitie of the wicked the q Ier. 12.1 Mal. 2.17 Psal 73.2.3 small number of beleeuers the deformitie and oppression of the Church the falling away of many from the faith tentations the delay of Gods promises the tokens of Gods wrath the scoffes of the mockers which aske where is the promise of his comming 2. Pet. 3.4 which things saith Augustine God permitteth that they which heare and see the same might be tried what faith they beare towards God 2 By the crosse as Gold is tried in the fire for patience vnder the crosse with calling vpon God and looking for deliuerance is as it were a triall of faith whether it be true or no r 〈◊〉 1.7 as we may see in Iob. Å¿ Iob. 23 19. Of this temptation Saint Iames speaketh Chap. 1. vers 12. Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life What is the vse of faith There is verie great vse of it in the whole course of our liues for it is that one thing that is necessarie Luke 10.42 and Heb. 11.6 Without faith it is impossible to please God The vse of it therefore is to make vs in prosperitie not to be lifted vp in aduersitie not to cast downe our selues and in death to passe to life Are wee called faithfull of faith chiefely in regard of the working power of faith or passiuely in regard of our sufferance Although faith in the Scripture doe sometimes signifie constancie and truth in words deeds and couenant keeping and then is taken actiuely and in that sense they are also called faithfull which keepe their faith once plighted or doe faithfully performe their dutie as Luke 12.42 Who is a faithfull and wise steward And Luke 16.10 He that is faithfull in a little will also be faithfull in much And also passiuely they are called faithfull men that doe well deserue to be beleeued and so we vse to say a faithfull word and a faithfull man a 2. Tim. 2 â— 11. yet notwithstanding when the matter of Iustification is in hand men are called faithful passiuely who embrace by faith Christ the Sauiour as Ephe. 1.1 The faithfull in Christ Iesus and Act. 10.45 The faithfull which were of the Circumcision What things haue affinitie with faith Hope and Charitie which are also themselues the gift of the holy Ghost 1. Cor. 12. VVhat doe they differ from faith Faith is the knowledge and apprehension of Christ being exhibited after a sort present in the word SacrameÌ„ts hope is an expectation of Christ hereafter to be fully reuealed with all his benefits Or hope is the expectation of those things which faith beleeueth to be truly promised by God so faith beleeueth God to be true hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs hope expecteth till it be reuealed faith is the foundation where upon hope resteth hope nourisheth and sustâ—ineth faith and thereupon by reason of this communion and affinitie the
Repentance The most proper signification of all which answereth to the true exposition of the Hebrew word and is more rightly called Resipiscentia aftervvit then poenitentia forethinking What manner of thing is it It is a true conuersion of our life vnto God proceeding from a sincere and serious feare of God whereby the sinner leauing the foolishnesse of sinning returneth to himselfe or rather to GOD and changeth the former opinion of his minde for the better VVhat call you conuersion or turning to God The transformation or renewing of the soule it selfe not touching the essence as Illyricus dreamed but concerning the qualities inherent in the same whereby putting off the oldnesse thereof it bringeth forth fruites of workes answerable to the renewing of it which they call regeneration or spirituall renouation wherby the image of God being defiled in vs by sinne and wanting nothing but the vtter blotting out is againe reformed and fashioned anew in vs. Eph. 4 2◠Bee ye renewed in the spirit of your minds and put yee on the nevv man vvhich after God is made that is after the example image of God created in righteousnesse and true holines Col. 3.9.10 Put yee of the old man vvith his vvorks and put on the new man vvhich is renevved in the knovvledge of God after the image of him that created him Also the Scripture calleth it the circumcision of the heart Ier. 4.4 Breake vp your fallovv ground and sovv not among the thornes And Be circumcised to the Lord and take avvay the foreskinnes of your hearts And Eze. 18.30.31 Bee conuerted and repent of all your iniquities and make you a nevve heart and a nevv spirit VVhat is the efficient cause of Repentance It is God himselfe Lament 5.21 Turne thou vs O Lord and vve shall bee turned and shall bee saued Ier. 31.18 Turne mee O Lord and I shall bee turned for after I conuerted I repented Eze. 36.26 I vvill giue you a nevv heart and I vvill put a nevve spirit vvithin you Act. 11.18 The Church praiseth the goodnesse of God because hee had giuen repentance to the Gentiles vnto saluation And Paule 2. Timoth. 2.25.26 commaunding the Ministers to bee patient towarde vnbeleeuers saith If at any time GOD vvill giue them repentance vvhereby they may come to amendment of life out of the snare of the diuell And Ephe. 2.10 wee are saide in respect of Regeneration The vvorkmanshippe of God created vnto good vvorkes vvhich hee hath prepared that vve should vvalke therein For hee treateth heere of grace and not of nature against Pelagius and against the Semipelagians who faine that nature onely weakned is helped by grace 2. The Holy Ghost who affecteth and moueth the hearts a Act. 15.18 Whereupon also hee is called the spirit of regeneration and sanctification Tit. 3.5 Not by the vvorkes of righteousnesse which vvee had done but according to his mercie hee saued vs by the vvashing of the nevv birth and the renevving of the holie Ghost that is which the Holy Ghost bestoweth and effecteth 3. The administring or fellow working causes are the ministers of the word Act. 26.17 I send thee saith Christ to Paule to the Gentiles that thou maist open their eies that they may turne from darknesse to light And. 1. Cor. 4.15 in Christ Iesus I haue begotten you through the Gospell 4. The instruments are the Word and Sacraments Ier. 23.29 Is not my vvord euen like a fire saith the Lord and like an hammer that breaketh the stone Is Repentance the effect of the preaching of the Lawe or of the Gospell Wee must distinguish betweene the accusation of sinne and the preaching of repentance for the former appertaineth vnto the Lawe and maketh a preparation for the latter and the latter is proper to the Gospell for remission of sins But vvhich is the Antecedent invvard immediate and nearest cause of repentance It is the feare of God through the meditation of Gods iudgement to come before which we must all appeare Act. 17.30 God admonisheth all men euerie vvhere to repent because hee hath appointed a day in vvhich hee vvill iudge the vvorld in righteousnesse 2. Also by the punishments alreadie inflicted or present wherby sinners are admonished that worser punishments doe hang ouer their heads vnles they repent betimes as it is said 1. Cor. 11.32 When we are iudged wee are chastised of the Lord because we should not be condemned with the world And Luk. 3.9 The axe is now laid to the roote of the trees Euery tree therefore that bringeth not forth good fruite is cut downe and cast into the fire 3. But chiefely the feeling and consideration of the goodnesse of God doth stirre vp in vs that sorrow which the Apostle calleth sorrow according to God or godly sorrow 2. Cor. 7.10 Which sorow breedeth repentance vnto saluation whereby we abhorre not onely the punishment but euen the sinne it selfe wherby we vnderstand that we displease God A notable example whereof are the teares of Dauid euery where set downe in the Psalmes VVhich are the principall causes of repentance i. what things ought to prouoke vs to the hastening of our repentance 1. Their certaintie of our life we must therefore watch pray because wee know neither that hower nor that day least wee bee sodainely ouerwhelmed with Gods iust iudgement Matth. 25.13 2. By the dangerous delaying of repentance there is gathered together a storehouse or heape of our manifold sinnes and of the wrath of God and of punishments Rom. 2 5. Thou after thine hardnesse and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God 3. The offence of the Angels for as they reioyce at the repentance of sinners Luc. 15.7.10 So without doubt they are grieued for their impenitencie 4. The dangerous alienation from God and finally induration for the longer repentance is deferred the more difficult it becommeth Pro. 22.6 A young man walking according to his way euen when he is old will not depart from it And late repentance is seldom true repentance 5. An euill conscience then which nothing is more grieuous nothing more miserable 6. The stumbling block wee lay befoe others and the guilt of their sin Hence is that commination of Christ Luk 17.1 Wee be to the man by whome offence commeth 7. The depriuation of the ioyes of the holy Ghost and of spirituall comforts 8. The delights of Sathan For the sinnes of men as one of the auncient writers hath saide are the delicates or dainties of the Diuell 9. The thinking of the tragical examples vpon the impenitent as the Angels that fell the Sodomites the Egyptians the Iewes the Churches of the East and other impenitent sinners How many parts are there of repentance or regeneration The Apostle 2 Cor. 7.11 reckoneth seauen 1. Care namely of amendment 2. Defence or excuse or clearing our selues frō other mens guilt 3. Indignation of the sinner namely against
tree cannot bring forth good fruite Mat. 7.18 2. That Repentance is a Sacrament and that the action of the man repenting is the matter of this Sacrament whereas indeede Baptisme is the Sacrament of Repentance a Mark 1.4 Luk 3 3 Acts. 2 38 And they adde moreouer that it is after shipwrack a second board to swimme out wherby the sinners after baptisme receiued doe come againe into fauour with God 3. Which is their greatest lie of all they apply the ceremonies of the publick or Ecclesiasticall and disciplinarie Repentance which is made before the Church namely Contrition Confession and Satisfaction vnto the generall doctrine of repentance which is made before God and they alledge them to bee parts thereof 4. That contrition of the heart is a sorrow voluntarily taken vpon them for sinnes which doth deserue the mercie of God 5. That auricular confession of the mouth that is to say an exact reckoning vp of al our sinnes laying open also the circumstances of euery one of them in the eares of our owne parish Priest is commaunded by the lawe of God to be performed of all men vpon paine of excommunication and is necessarie for the obtaining of remission of sinnes and that the neglect thereof is deadly But of all other that confession that is made in the time of Lent is most of al pleasing and acceptable vnto God Contrarie to the expresse doctrine of Paul Ro. 14.5.6 Col. 2.16 Gal. 4.10.11 Sixtly that it is not enough for him that repenteth to abstaine frrm the euill course of his life past and to change his manners for the better vnlesse hee doe satisfie God for the things he hath done and this they call specially Penance whereupon is that vulgar Phrase to doe Penance Now this satisfaction for sinnes and for the punishment of sinnes at least for the paines of Purgatorie they say is made vnto God either by workes of Supererogation that are more then duetie that is to say such as are not coÌ„maunded in the word of God as by building of Churches by a certaine nuÌ„ber of praiers by pilgrimages to this or that Sepulcre tapers hoodes sleeping vpon the ground almes deedes buying of Masses pardons and such like or else by punishments enioyned by the Priests or by the sufferings which godly men suffer all which are meerly contrarie to the free satisfaction of Christ who by the power of his death and obedience hath taken away the guilt and punishment due to our sinnes a Isa 44 4.5 1. Iohn 1 3. The endeauour of hypocrites who doe indeede goe about an outward repentance after an externall maner but in the mean time doe not dissolue the internall bandes of wickednesse within Lastly the error of the Anabaptists and Perfectists who dreame they haue attained a perfect degree of regeneration contrarie to that perpetuall combat of the flesh and the spirit which the Saints doe feele in this life Gal. 5.17 The one and thirtieth common place Of the iustification of Man before God VVhat is the meaning of this word Iustifying IN the originall of the Latine it signifieth indeede to make iust that is to say to renewe and change the heart which is proper onely to God as also this word Sanctifying is of a profane man to make him holy In which signification the Apostle may seeme to haue vsed it 1. Cor. 6.11 And such vvere some of you but novv yee are vvashed now yee are sanctified now yee are iustified in the name of the Lord Iesus and by the spirit of our God that is to say of vncleane yee are made cleane of profane ye are made holy of vniust yee are made iust by the holy Ghost for Christs sake in whome yee beleeve Which signification some of the Fathers haue followed and especially Augustine obseruing rather the composition of the latine word then the phrase of the holy Ghost so that to be iustified is with them nothing els but of vniust to be made iust by the grace of God for Christs sake as Augustine in his 105. Epistle to Sixtus and in many other places who notwithstanding vseth Remission of Sinnes for that which wee call with Saint Paule Iustication taketh iustification for regeneration or sanctification wherby the Iusticiarie Schoolemen haue taken occasion for their error And yet the sâ—me Augustine is of the same opinion with vs whilest he vseth Remission of sinnes for that which wee with Paule call iustification euen as Dauid also saith Paul expounding him That the man is blessed to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiuen Psalme 32.2 Roman 4.7 For The righteousnesse of the Saints saith Augustine in this world doth more consist in remission of sinnes then in perfection of vertue Where that particle more is to be taken exclusiuely for rather as in that speach Act. 5.29 VVe ought more to obey God then men i. rather And Iohn 12. They loued the praise of men more then the praise of God that is rather 2 It is vsed in the Scripture for a word of lawe and signifieth to impute Iustice by imputation to accompt a man righteous to repute a man to be iust to absolue and acquite a man from the crimes obiected against him to discharge a man or by sentence to pronounce him iust to make acknowledge a man to be iust which signification the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hitsdicke agreeth with and is euerie where in the Scripture opposed to the word of condemning as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in this signification in the vse of law which Suidas expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to accompt iust As Prouerb 17.15 He that iustifieth the wicked or condemneth the iust they both are an abhomination vnto the Lord. In which place this word Iustifie doth not signifie to infuse iustice for to doe so is no abhomination And Mat. 12.31 By thy words thou shalt be iustified and by thy words thou shalt be condemned So Luke 7.29 The publicans did iustifie God that is they did acknowledge and confesse him to be iust And Luke 16.15 you iustifie your selues before men that is you will be accompted iust In this sence they are pronounced iust before men by the later which do iustlie as Iames. 2.12 Abraham is said to be iustified that is to be pronouÌ„ced iust before men by the effects 3 It signifieth to prouoke and stirre vp others vnto righteousnesse by teaching and instructing them as Dan. 12.3 They that iustifie others that is doe instruct them vnto righteousnesse or by their teaching and instruction doe make them iust shall be as the stars in the firmament And Apoc. 22.11 Hee that is iust let him be more iust that is let him profit in well doing In which signification did Paule vse this word in the doctrine of the Iustification of a man before God Not in the first sence nor in the third but in the second which is
described in the scriptures The Iewes in time past did pray somtimes standing a Math 6.5 Mark 11 25 but sometime with bowed knees as Solomon b 1 Kings 8 54 Dan 6 10 and Christ himselfe c kneeled downe and praied as also Peter d Luk. 22 4 Acts 9.40 and Stephen e Act. 7.60 Paul also vsed bowing of the knees Ephes 3.14 For this cause saith he I bowe my knees vnto the father of our lorde Iesus Christ by which gesture a lowly subiection and an empting of our selues before God is signified 2 Moses lifteth up his handes towardes heauen and Paul willeth 1. Tim. 2.8 that pure hands should be lifted vp vnto God which gesture belongeth vnto children who do reach their hand to the parents when they will obtaine any thing or are suppliant to them But this cerimonie of lifting vp of handes doth admonish vs that the heart and senses are to be lifted vpon hie least they which desire to be heard of God should abide in their dreggs as Dauid interpreteth Psal 86.4.25.1 vnto thee o Lord I lift vp my soule f Ioh 11.41 3 Iesus lifting vp his eies praied which is also a token of the heart lifting vp it selfe vnto god with confidence of hearing contrariwise the letting downe of the eyes in the publican g Luk. 18.13 was a signe of exceeding great demission of the minde 4 Paul biddeth the man to pray with his head vncouered to testifie the greater reuerence of God but the woman with her head couered for subiection and for modestie sake 1. Cor. 11.4 5. There beseemeth also the office of prayers a voycc or tongue both in speaking moderately and also in singing either priuately or in the church assemblie so that it followeth affection 1. Cor 14.15 I vvill sing vvith the spirit I vvill sing vvith the vnderstaÌ„ding also And Ephes 5.19 And. Col. 3.16 Teaching and admonishing your ovvne selues in hymnes psalmes spirituall songs singing making melodie with a grace in your hearts to the Lorde So Christ after the supper instituted by himselfe together with the Apostles did sing a psalme a Mat. 26.30 And Plinie the second in a certaine Epistle to Traiane the Emperour writeth that Christians accustomed to sing hymnes to their Christ before break of day But we must take heede least that the song be made onely for sweetenesse and the delight of the eares least that the eares be more bent to the pleasant tuning then the affections to the spirituall meaning of the wordes and that neither merit nor the greater parte of Gods worship be placed in singing Non vox sed votum non musica cordula sed cor Non clamans sed amans cantat in aure dei For It s not voice but vote not musicall harmonie but heart Not clamant but amant chaunts it in gods holie eare Otherwise the tongue moueth the senses exerciseth and retaineth the minde in thinking of God and is made speciallie to declare and publish the praise of God according to that Affectus cordis verbis excitatur orantis The affection of the heart is stirred vp by the wordes of him that prayeth Yet it is not alwaies necessarie For sometime the best prayers are without voice so Moses Exod. 14.15 is said to haue cryed vnto God who yet is not read to haue opened his mouth So the mouing of the lips of Anna the mother of Samuell is commeÌ„ded b 1. Sam. 2.13 whose speech notwithstanding was not heard for as Cyprian saith est Deus non vocis sed cordis auditor that is God is a hearer not of the voice but of the heart yet notwithstanding the principall vse of the voice is in publique prayers for mutuall edification and for the setting forth together of the praise of god c Coll. 3.16 VVhat kinde of language ought there to be of praiers Not outlandish or straunge but popular which may be vnderstood of the common people and of all the assemblie to the edification of the whole church Therefore Paul 1 Cor. 14 16.19 If thou blessest with the spirit he that occupieth the roome of the vnlearned how shall he say amen seing he knoweth not what thou sayest For thou verily giuest thanks wel but the other is not edified But in the Church I had rather to speake fiue words with true vnderstanding that I might instruct others then ten thousand words in a strange tongue By the word spirit signifying the singular gift of tongues which some being indued therwith did abuse when they did take it away froÌ„ the chiefest part of the soule that is the vnderstanding there is no doubt but that a language without vnderstaÌ„ding displeaseth God What is to be decreed concerning fasting That it was and is wont to be ioyned to prayers both priuate publique as it were a preparatiue a 1. Cor. 7.5 only let it not be superstitious nor in opinion meritorious b Ioel. 1.14 2.15 Mat. 17.21 Mark 9.29 There is a kind of diuels saith Christ which is not cast out but by prayer fasting And Anna the prophetesse c Luke 2.37 is said to haue serued God with fastings praiers also Act. 13.3 After fasting praying the Prophets teachers of the Church that was at Antiochia laid hands on Barnabas and Paule d Act. 14.23 VVhat is the end of prayer Twofolâ— the chiefest is the glory of God The subordinate is our safetie profit for we pray to that end that we may obtaine those things by which we may be blessed may honour God by this seruice e Mat. 4.10 VVhat is the fruit or effect of prayer 1 The custome of seeking of louing of worshipping God and of flying to him as it were to a holy anchor 2 A powring forth of the soule beore God 3 A preparation to thanksgiuing 4 A meditation of his benignitie 5 ExperieÌ„ce of his prouidence abilitie 6 An hearing or obtaining of spiritual corporal good things asked of god yea more then we aske or think f Eph. 3.20 saluation g Rom. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Ioy or the peace of God which pâ—sseth all vnderstanding Phil. 4.6 In all things let your requests be shewed vnto God in prayer supplicatioÌ„ with giuing of thanks And the peace of God which passeth all vnderstaÌ„ding shal preserue your harts minds in Christ Iesus 8 Sanctification of the good creatures of god as of meats of drinks the lawful vse of other things necessary for this life coÌ„ioined with the good fauor of God 1. Tim. 4.5 Prayer ioyned to the word of God sanctifieth the creature VVhose prayers petitions doth God heare 1 Of the pore Psal 9.10 The Lord forgetteth not the crie of the poore And 10.17 The Lord heareth the desire of the poore 2 Of the afflicted Psal 22.24 He despiseth not the affliction of the poore neyther hideth he his face from him but when he
it vseth these meanes helps and instruments to worke our saluation In which sense the Church is said to be sanctified and washed in the lauer of water thorough the word Ephe. 5.16 Tit. 3.5 Baptisme is called the Lauer of Regeneration Renonation And Act. 22.16 Be baptized washed from thy sins in calling vpon his name Hereupon Augustine hath this saying whence commeth this vertue to the water that it should touch the bodie in Ioh. Trac 80 and wash the heart but that the word causeth it not because it is spoken but because it is beleeued And that the grace of God ought not to bee tyed to the outward signes Peter teacheth speaking thus of Baptisme 1 Pet. 3.21 It saueth vs not that Baptisme whereby the filthinesse of the flesh is cast away but whereby it comes to passe that a good conscience maketh request to God by the Resurrection of Iesus Christ Cornelius receiued grace before Baptisme a Act. 10.5 For God vseth meanes and instruments to worke our saluation but yet so as hee worketh by his owne proper and inward vertue most freely when how and in whome hee will and doth not yeelde vp his power and vertue to the outward signes As also in that seuen times washing of Naaman the Syrian in Iordan was not placed the purging of him from his Leprosie which then the power of GOD alone wrought in him b 2. King 9 â—4 Hence it comes to passe that some receiue grace without the Sacrament as Abraham was iustified before Circumcision and the Theefe on the Crosse without Baptisme and the Lords Supper Some receiue the Sacraments and not grace because they want faith as Iudas of whom Augustine saith Hee receiued the bread of the Lord but not that bread which was the Lord. Others receiue both together as it were by a certaine coniunction of the thing with the signes as the faithfull who take the Supper worthily Whether doe the Sacraments imprint any stampe or anie spirituall worke in soule and that such as cannot be blotted out Not of themselues or their owne power nor yet by anie supernaturall verture inherent in them not by a reall and essentiall imprinting of some signe as the printing of a picture or signe is made in wax or money For the Scripture alloweth none such But yet God doth as it were marke out and seale vp his Sacramentally spiritually by them as instruments giuing the pledge of his spirit and the light of faith whereby they are made conformable to Christ and discerned from infidels and are marked out vnto the profession of Christ And this note in the purpose of God is such as cannot bee blotted out 2. Tim. 2.19 The foundation of God is sure hauing this seale The Lord knoweth who are his And 2. Cor. 1.21 He which hath annointed vs is God and who hath sealed vs and giuen vs the pledge of his spirit And Ephe 1.13 In whom also yee beleeuing yee were sealed with the holy spirit of promise which is the earnest of the Inheritance And Chap. 4.30 Doe not yee greeue the holie spirit of God by whom yee are sealed And Ezech. 9.4 The markes of the letter Tau is saide to be made in the forehead of those men which sigh and mourne And Reuel 7.3 The seruants of God are marked in their foreheads as on the contrarie the children of perdition are saide to bee marked with the marke of the beast Reuel 13.16.17 To whome doth it belong to administer the Sacraments To them only to whom it is permitted to exercise the office of Preaching the Gospell According to that saying Goe yee forth teach all Nations baptizing them in the name of the Father son and Holy Ghost Math. 28.28 and 1. Cor. 4.1 For the Sacraments bee the appurtenances of the Ministerie of the word of God and the seales of Gods promises which cannot lawfully be set too without the vnfolding of this word of God For neiher can their be an accessorie vnlesse their be a principall And it belongeth to the same man as the Chancelor vsing the Kings authoritie to write the tables of the Testament faithfully and to seale them with his seale Whence doe the Sacraments receiue their power and excellency From the institution of God so that that forme be obserued which he hath prescribed that by a publick person either rightly called or at the least by a common error vsing the publicke function and not of the manners merit and excellencie of the person working administring Phil. 1. But whether doe the Ministers to whom is committed the lawfull administration of the Sacraments and are called Gods fellow-morkers deliuer also with their hands the matter of the Sacrament No but they do outwardly giue the earthly signes and doe onely performe the outward dueties and God doth inwardly conferre the heauenly gifts represented by them giues increase because God alone doth Circumcise the heart a Deut. 30 And therefore this Circumcision is said to be made without hands b Col 2 11 And Iohn the Baptist confessed that hee indeede baptised them with water but the Lord Iesus did baptise them with the Holy Ghost and with fire Math. 3.11 And onely the heauenly father giueth that bread which is indeede heauenly Iohn 6.32 Otherwise sometimes that is ascribed to the Ministers of the word which belongeth to God alone For that is the nature of words which belong to one thing that that is attributed to the instrument which belongeth to the principall efficient cause Where and when ought the Sacraments to be admininistred In the assembly of the Church and vsually no where else to wit when the whole Church is gathered together or a great part thereof not out of the assembly of the Church Which ought to be the forme and manner of administration That those signes should bee vsed without change which Christ himselfe hath prescribed And that the words of the institution then also of the Lords promise be recited and explaned not in a strange but in a knowne speach before the Sacrament bee administred and deluered a Act 19.3 4.5 1 Cor. 11 23 For the Apostle doth expresly forbid 1. Cor. 14.19 to vse a strange language in the Church And such ceremonies ought to bee vsed which are not humane and receiued but appointed and commaunded by the authority of the son of God as also praiers and thanksgiuings After the example of Christ who commaunded the Church to doe this Doe ye this And Act. 22.16 Be thou baptised and be thou washed from thy sinnes in calling vpon the name of Iesus Now the comelines and dignitie of the Sacrament is to bee esteemed by the word of God Also the multitude and pompe of humane rites doth occupie the senses and the mindes and doth ouerturne the Ceremonies appointed by God To whom are the Sacraments to bee administred The Sacraments indeed are common to the godly and vngodly and also other outward things in the Church
beleeuer righteousnes or the washing away of his sins obtained by Christ his bloud to testify his adoption into the couenant of grace his engrafting into Christ the regeneration renuing of his nature or repentance vnto amendmēt by the grace of the holy ghost procured vnto him by the same bloud his communion or fellowship with Christ in all his goodnes and heauenly inheritance ioynt free denization among the citizens of the visible Church of the kingdom of heauen to be held of them in the number of the children of God to enioy the same priuiledges which they do To witnes also that being in like maner baptised he promiseth himselfe to be willing to be reckoned among the people of God to defie Sathan sin the world the flesh al false sects promiseth professeth that he wil liue to Christ to the glory of God Or thus baptisme is a sacrament or seale of the righteousnes of faith that is of our entrance or beginning of our incorporation with Christ of the forgiuenes of our sins of the gift of the holy ghost of regeneration whereby we are seale◠vnto Christ incorporated buried with Christ that we die vnto sin by the power of the death of Christ that we rise againe to newnesse of life by the vertue of his resurrection a Rom. 6.3 4.5 1 Pet. 3.22 that we are bound to the true worship of God alone to innocency of life and vnity of the Church wheof it is called the stipulation of a good conscience b that is a mutuall obligation of God of man baptised of God witnessing that he receiueth the person baptised into grace and of the person baptised couenanting with God that he will duly worship and loue him wherof it commeth that none are admitted to the holy supper of the Lord but such as are first baptised because he must first be admitted into the church before he be nourished in the same c Mat. 28.19 Act. 2.41 Ioh. 4.1.2 Mat. 3.11 Ioh 3.5 7 Gal 3 27 1 Cor 6 11 10.2 Tit 3.5 Eph 5.26 How many fold is Baptismes Baptisme in specie or kind is one One Lord one faith one baptisme But seeing in baptisme not the water external actiō is to be considered only but also the inward operation of God in this respect Baptisme is twofold External which is also called the baptisme of water wherwith the minister of the word doth baptise and Internal which is also of the spirit wherby Christ only doth clense our hearts by his blood and giueth his holy spirit and yet the one is not to be separated from the other For the externall is a testimony of the internall that is the Baptisme of water is a pledg of spirituall baptisme and of inward washing and clensing which is done by the blood and spirit of Christ And therefore Christ is said 1. Iohn 5.6 to come in water in the spirit in blood VVho is the author or instituent cause of Baptisme God the father the sonne and the holie ghost 1. by the ministery of Iohn Baptist for it is certaine that Iohn was called of God and sent to baptise and preach repentance amongst the Iewes and therefore Christ saith the baptisme of Iohn was by a metonymie from heauen d Luk. 3.2.3 Ioh. 1.38 that is of God and not of men 2 Further Christ by his owne example confirmed baptisme when he suffered himselfe to be baptised of Iohn e Mat. 21.25 Mat. 3.15 And the whole trinity with most plaine and euident testimonie allowed the same in the baptisme of Christ 3 Besides Christ before his passion sent his disciples to baptise a Ioh. 4.1.2 againe after his resurrection he instructed the same his disciples their successors how to teach and baptise among all nations by this commandement Go thorough the world preach the gospell to euerie creature baptizing them in the name of the father and of the sonne and of the holy ghost Mat. 28.19 whereby it appeareth how greate the dignitie of Baptisme is with what reuerence it should be vsed What is the efficient cause The primarie and true efficient cause is Christ himselfe for he indeede it is who baptiseth vs properly truly into himselfe into his death and resurrection Ephes 5.18 It is Christ that clenseth his church with the washing of water in his word The secundary and instrumentall causes are the ministers for so saith Iohn I baptise you with water b Mat. 3 11 Christ commanded them saying baptise c Mat. 28.19 VVhether may ministers be truly said to baptise that is to clense from sinn and to regenerate No doubt they may for Christ did not restraine his commandement to the washing of water but in general termes said baptise them and Iohn 20.23 they are said to remit sins to beget againe or regenerat 1 Cor. 4.15 I haue begotten you againe in Christ by the Gospell And 1. Cor. 3.6 the Apostle saith that he ministred vnto them the spirit not the Letter but yet sacramentally that is so farre forth as he hath administred those sacraments by which as by instruments Christ himselfe doth wash and regenerate Whose office is it properly to administer Baptisme Theirs to whom the Ministerie of the word is commttted for to whom Christ said Preach the Gospell to them also hee said Baptise And Ephes 5.26 the Apostle conioyneth the washing of water with the word of the Gospell So Iohn Baptist and the Disciples of Christ Baptised who also preached the Gospell Whether may many Ministers baptise any one together They may not for none is said perfectly to baptise but hee who vseth these words saying I baptise thee and therefore that he may speake truly the same men must also administer water VVherin differ the Baptisme of Iohn Baptist and of Christ or his Apostles or those Ministers that followed them Not in the Author in substance in doctrine in signe or ceremonie neither yet in effect or signification For the same sacrament is instituted of God and the same forgiuenesse of sinnes and grace of the holy Ghost is signified offered and sealed whether it bee Iohn that administer or the Apostles or the suceeding Ministers a Luk. 1.3 2.3 The onely difference is touching the verie circumstance and maner of the manifesting of Christ for the same baptisme ia called Iohns because he baptised first and Christs because baptisme hath respect vnto him Again Iohn baptised into him which came immediatly after him that is into Christ who should shortly suffer rise again b Act. 19. ◠But the Apostles after thē all Minsters now baptise into Christ that hath suffered and is risen againe VVhy doth Iohn say then Mat. 3.11 I baptise you with water and attributeth onely vnto Christ that he baptiseth with the holy Ghost and and fire Not that he denieth that forgiuenes of sins is giuen by his ministerie and the holy Ghost also for
the vse of Baptisme Lib 1 de resur carnis did answere being demaunded Whereupon is that saying of Tertullian The soule is not established by washing but by answering But when the Infants of the faithfull are to bee baptized neither actuall faith which is by hearing nor confession of faith ought to be required of them which God himselfe neither demaundeth of them neither are they able to haue it or expresse it by reason of their age Therfore these words Doest thou beleeue I beleeue Dost thou renounce I renounce are vnfitly transformed from the Baptisme of them in yeares to the Baptisme of children if wee consider the Infants themselues Are Infidels of yeares requiring baptisme to be baptized If the question be of Turkes or Pagans or Iewes who sometimes for ciuill Causes and for lucre and gaine require baptisme because baptisme ought to bee the Sacrament of Regeneration not a vaile or couer of hypocrisie and filthy lucre they are not to be therefore baptised but if they testifie sincerely 1. That they account not gaine godlinesse 2. That they renounce Mahumetisme or false Iudaisme or Paganisme 3. That they vnderstand embrace and professe from the heart the doctrine of Christ and beleeue in Iesus crucified and in the meane time their life and saith being well considered they giue good hope vnto the Church then at length they may bee baptized So Philip did answere the Eunuch requiring baptisme If thou beeleeuest with all thy heart thou maist be Baptized And hee answering said I beleeue that Iesus Christ is that Sonne of God which words containe a manifest forme of confession which in the Apostles times was drawne from them who were baptized when they were come to yeares of discretion Act. 8.37 Are the little children of Infidels manifestly strangers from Christ straight way to be baptized if they be neglected of them and taken vp by Christians No vntill they be of yeares and well instructed in the Doctrine of Christ declaring a true confession of their faith and doe so testifie that they are endewed from God with grace and selected out of the world and sanctified by the right of Gods chidren therefore in the ancient Church all Infidels that were of yeares were first catechized before baptisme which being done baptisme might not be denyed them at any hand Are the children of those which are in the Church but by the vncleannesse of their life declare themselues indeed not to be of the Church to be baptized They are because the iniquitie of the parents ought not to defraud the children borne in the Church Ezech. 18.4.20 The Son shall not beare the iniquitie of the Fathers 2. Neither is the impietie of the next Parents to bee considered so much as the piety of the Church in which they are borne and which is as it were their mother as likewise their ancestors who liued godlily Vnto which appartaineth that which Paule saith Rom. 11.16 If the roote bee holy that is the first parents then the branches also that is the posteritie Therefore Circumcision was not denyed to the children of the wicked Iewes Hence it is that euen they which are borne in adultery although the Parents repent not Epist 75 ad Aurilium Episcopum yet being offered to Baptisme by others then their parents are not to be reiected of the Church as Augustine teacheth where hee concludeth If any be borne of excommunicate persons yet such a one cannot be partaker of the excommunication seing he is not of the cryme Are the children of Papistes to bee admitted to the Baptisme of the true Church They are 1. Because it is presumed and that rightly that the Church though hidden doth yet continue vnder the dregs of the papacie in regard of the elect who in their time get forth for 2. Thess 2.4 it is said he which opposeth himselfe that is Antichrist sitteth in the Temple of God not in the Temple at Ierusalem which neuer shall be built againe as Christ witnesseth but in the Church according to that 2. Cor 6 16. You are the Temple of God As also because the earnest of Christianitie although blemished with many spots is notwithstanding retained in its substantiall forme yea the verie doctrine of the foundation of Christianity in that which belongeth to the trinitie and the person of Christ yea a residue of the Couenant continueth there on Gods part as Paule speaketh of the Iewes Rom. 3.3.4 a and. 11.25 and it is said to beget children vnto GOD but such as she exposeth to Moloch and defileth with false worshippes As it is said of the Church of Samaria and Israell which retained the signe of circumcision and professed the Law but in title onely and withall obserued Idolatrous worshippes of the Gentiles b Ezeâ—h 16 10. 23.4 Therefore the children of the Papists are not in my opinion to bee kept from Baptisme if any of the parentes require it or if anie bee present which will promise for their right education Are infantes alwaies to bee baptized seeing it is no where commaunded to Baptize them They are because it is no where forbidden and although it bee not commaunded expresly and literally yet it is commanded by proportion and good consequence 1. Because excepting the difference of the visible Ceremonie the Analogie or reason of Baptisme and Circumcision is all one the inward and spirituall thing and signification all one that is to say forgiuenesse of sinnes and mortification of the flesh The thing figured one and the same to wit Regeneration both of them a badge of the ingraffing and adoption into the family of GOD the same Christ promised in circumcision and declared in baptisme the same Couenant also the same will of God continueth ratified for the sealing of that Couenant and baptisme succeeded Circumcision by which all male children were commaunded to bee circumcised vpon the eight day a Gen. 17.12 Col. 2.11.12 Now the condition of Christian Infants in as much as coÌ„cerneth their age is not made worse in the Newe Testament for then it must needes bee that by Christs comming the grace of God is made more obscure more straight and lesse manifest to vs then before it was to the Iewes which is contumelious against Christ Truely if there was nothing in the commaundement of God for circumcising of Infants reprouable neither can there bee any absurditie noted in the baptizing of Infants But because that part of the Couenant which concerneth infants was now knowne to the Apostles by reason of Circumcision Therefore Christ was contented with a generall commaundement for Baptisme and did not iudge it needfull to commaund any thing peculiarly for Infants 2. Because they are in the Couenant as were the children of Israell to whom was the promise of the Couenant I will bee thy God that is hee that will haue mercie and saue thee and of thy seede after thee In which wordes is contained a promise of the fatherly fauour of GOD of the