stubburnes of the hart and will against the Law of God or against the iudgement of the minde as touching honest and dishonest actions or a pronesse willingnesse of nature to doe those things which God forbiddeth which euill they call concupiscence Or A corrupt inclination is a qualitie of the minde which hath an action following it euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth yet are wee willing by inclination of mind That sinne is a defect shall be proued in the question of originall sinne That sinne deserueth eternall punishments shall bee proued in the question of the effectes of sinne The difference of sin Now the difference of sinne which maketh it to differ from all other defectes is that it is repugnant vnto the Law of God The proper quality of sin The propertie of it is that it maketh a creature guiltie of the eternall wrath of God For as the speciall and peculiar difference of sinne is repugnancie with the law of God So a proprietie necessarilie adioined vnto it is the guilt of the person sinning that is a binding of him to temporall and eternall punishmentes which is done according to the order of Gods iustice and will And this is that which they commonlie say that there is a double formalitie or difference of sinne repugnancie with the Law and guilt or that there are two respectes of which one is a comparison or a dissimilitude with the Law the other as it is ordained to punishment For sinne is considered with this respect in the Church that wee may haue the whole description of it not onely as an euill habit of the will which is called vice of the Philosophers But that guilt in men doth not onely enwrappe the sinners themselues but also their posteritie in the iudgement of God as it is said Exod. 20 Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee And Deut. 28. Cursed shall be the fruit of thy bodie Last of al an * An accidēt is that which so belongeth vnto a thing as it is not of the nature thereof but so belongeth vnto it as it may also not belong accident of sin is conteined in these woords Except remission be made for the satisfaction of the Sonne of god which is therefore added least this might seeme to be said in the definition of sinne That all whosoeuer haue sinned perish without all recall together with their posteritie For although there follow the nature of sinne which is to be repugnant to the law of god the condemnation of the sinner and his posteritie yet both are exempted from it if they apply vnto themselues the merit of Christ by faith and bee conuerted 3. How manie kindes of sinne there are There are fiue principall diuisions of sinne The first diuision is this There is one sinne Originall another Actuall OF ORIGINAL SINNE THat there is Original sinne in al men Original sin in al men is prooued and maintained against the Pelagians and the Anabaptists 1. By the Testimonies of Scripture As a Iob. 14.4 who can bring a clean thing out of filthines b Psa 51.5 In sinne hath my mother conceaued me c Ioh. 1.1.13 Which are borne not of bloode nor of the wil of the flesh nor of the will of mā but of God d Iohn 3.36 He that beleeueth not the Sonne the wrath of God abideth on him e Rom. 5 16. The fault came of one offence vnto condemnation f Ephe. 2.3 We were by nature the children of wrath 2. Because infants also are subiect to sinne because they die But they haue not sinne by imitation therefore by propagation Which is also confirmed by Testimonies of Scripture g Gen. 6.5 All the imaginations of mans heart are onely euill and that continually h Isaie 48.8 I called thee a transgressor from thy wombe i Rom. 7.23 I see another Law in my members rebelling against the Law of my mind Against this doctrine of Original sinne The Pelagians and Anabaptists against Original sinne in times past did the Pelagians striue as at this daie doe the Anabaptists denying that there is any Original sin For because that neither the posteritie are guiltie by reason of the first Parents fall neither is sin deriued into them from their auncestors by propagation but euerie one sinneth and becommeth faultie by imitation onely of the first Parentes Others grant that all became faultie by reason of the first sinne but not that withal such corruption was bredde in vs as might deserue condemnation and the wrath of God for that the defectes as they think with which we are borne are no sinne What we are to oppose against them But that we may altogither fortifie our selues against Pelagians Anabaptists and others of the same litter these foure thinges are proposed diligently to be considered 1 That al mankind is held guiltie for the disobedience of our first Parentes except by the benefit of the Mediator they bee exempted from it 2 That there are in vs besides this guilt defects inclinations repugnant to the Lawe of God euen from the houre of our birth 3 That these defects and inclinations are sinnes and deserue the aeternal wrath of God except wee bee deliuered by his Sonne For Christ freeth vs not onelie from the guilt but also from the corruption For as a double euil befell vs from Adam euen our guilt for the sin committed in him and the corruption of our nature propagated from him vnto vs So by Christ the other Adam a double grace hath befallen vs euen Imputation of righteousnes and Regeneration These two are proued togither in the scripture As k Rom. 3.23 Al men haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemptiō that is in Christ Iesus l Gal. 3.22 The Scripture hath concluded al vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue God shal circumcise thy heart and the heart of thy seede 4 That these euils are deriued not by imitation but by propagation of a corrupt nature from our first Parents vnto al their posteritie Christ onely excepted So then we know that there is Original sinne let vs now see what it is Original sinne is the guilt of al mankind by reason of the fal of our first Parentes and a priuation of the knowledge of God and his will in our minde What Original sinne is and of all inclination to obey God with our will and heart and of the contrarie in these there remaineth a wicked inclination to disobey the Lawe of God ensuing vpon the fal of our first Parentes and deriued from them vnto al their posterity and so corrupting their whole nature so that al by reason of this corruption are become guiltie of
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
that we cannot haue it without his singular mercy grace wherefore destruction commeth of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is aunswered to that of Isa Sinnes separate the chosen from God for a time the reprobate for euer but yet the diuine purpose and counsel of God going before by which God decreed to adioine those vnto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercie on whom he wil and whom he will he hardeneth 7 Obiection Hee that hath not libertie to doe good The woorde of god not without good cause declared to the vnregenerate and eschevve euil is in vaine pressed vvith precepts and doctrine but the vnregenerate haue not libertie to doe good vvoorkes and omit euill therefore obedience is in vaine commanded them Answere The Maior is to be denied for when god doth suffer his wil to bee denounced to the wicked either hee doth together lighten them and moue them within by his spirite to obay his voice or pricketh them with the prickes of conscience either to obserue externall order and discipline or not so much to persecute the knowen trueth or he doth discouer their hypocrisie madnes in oppugning it or hee maketh manifest their weakenesse and ignoraunce and at length maketh them inexcusable in this life and in the last iudgement Reply 1 Whose conuersion and obedience dependeth of the grace of god hee hath no neede of exhortations and precepts But in them also vvho are conuerted their conuersion dependeth of grace Therefore precepts are vaine and needelesse Wee make answere to the Maior by a distinction If conuersion depend of grace so that the spirite doth not adioine doctrine as an instrument whereby to teach their mindes and mooue their heartes let this verily bee graunted although as it hath beene before saide there remaine as yet other vses of Doctrine But when it hath pleased God by this instrument both to lighten and mooue or incline mens mindes to faith and obedience the Maior is false For it is written Romanes 1. The ghospell is the povver of God vnto saluation to euerie one that beleeueth 2 Reply It is not mercie but crueltie to propound precepts and Doctrine to those vvho are denied the grace of obeieng and vvho are by it more hardened and more grieuouslie condemned God therefore doeth not this vvho is exceeding mercifull Wee deny againe the Maior 1 Because Gods exceeding mercy doth not take awaie his iustice 2 Because he so will haue them to bee made inexcusable by the preaching of his heauenlie Doctrine as that in the meane season he reioyceth not at their destruction and punishment But for the manifestation of his iustice whereof that greater regard shoulde bee had than of all the creatures euen Gods iustice it selfe requireth hee will that which otherwise hee abhorreth in his mercy and goodnes towardes all creatures as Ezechiel saith 21. I wil not the death of him that dieth 4 Readines of minde to receiue grace is not before conuersion but after 8 Obiection He that prepareth himselfe to receiue grace by which he maie doe good works he now doth woorkes pleasing to God But men prepare themselues to receiue grace Therefore also before regeneration they doe works pleasing to god We deny the Maior which yet these places seeme to proue 1. Sam. 7. Prepare your hart vnto the Lord. Act. 10. The praiers and almes of Cornelius before he was taught and baptized of Peter come vp into remembrance before god But in these and the like places to prepare or to haue in readines or to confirme the hart is not to doe works before the conuersion by which god maie bee inuited to bestowe the grace of regeneration vpon men but it signifieth that a readie and firme will of obeying god and persisting in true godlinesse is shewed of those which are already regenerated and conuerted For the people of Israell had repented when Samuell said this vnto them For there goeth before in the same place al the house of Israel lamented and followed the Lord Likewise Cornelius before he was taught of Peter that Iesus was the Messias is said to haue beene then godly and seruing god and so calling and inuocating on him that his praiers pleased God and were heard Albeit good woorks are said to be ours yet it followeth not that we are authors of them but the instruments whereby the author worketh them 9 Obiection The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by vs But good woorks are said to bee ours and to be done by vs Therefore it is in our wil to do them or not to do them We deny the Maior For they are not therefore said to be ours or to be done by vs bicause they are of our selues but because God worketh them in vs as in the subiect and by vs as instruments and that so as our wil doth them of her owne proper motion although not except it be renewed raised and guided by the holy ghost For beeing regenerated and moued by him we are not idle but he working in vs we our selues also woorke wel and that freely without constraint For by regeneration the wil is not taken away but corrected as which before would onely that which is euil will now that which is good Eph. 2.10 We are his workmanshippe created in Christ Iesus vnto good works which god hath ordained that we should walk in them 10 Obiection God helpeth vs in working and yet beginneth our working in vs. He that is holpen by another in conuersion and in beginning good workes doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth vs wherefore it is of our selues to begin good works The Minor is proued Marc. 9. I beleeue Lord but help my vnbeliefe Rom. 8. The spirit helpeth our infirmity Aunswere Nothing cā folow in conclusiō of mere particular propositions For the Maior here is not vniuersall seeing not onely he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth god help vs that himselfe doth first breede and engender in vs true knowledge of him and an inclination to obey him and the beginninges of good motions doth encrease also and perfect the same begun by him But he is therefore said to help vs because he doth so work in vs that we are not idle but work while he worketh and yet we are able no more to persist or to bring it to an end without him than to begin it And therefore we being inclined moued and gouerned by him wil also our selues of our owne accord and are able to work wel and do work wel that is because
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
correlatiue As therefore the things cannot be without the signe so if you take away the signe from the thing it remaineth no more a signe because the relation consisteth in the ioining of things As the master is no more a master if he haue no seruaunt Wherefore the thinges and their signes are distinguished but not sundered and separated Briefer thus Jn euery sacrament are the signe and the thing signified The thing is christ himselfe and his benefits or the communion and participation of christ and his benefites The thing and the sacrament differ in this The thing is not properly the sacrament neither are the signes sacramentes The signe is not the thing but if you take away the signe the thing remaineth no longer neither the signe if you take away the thing Therefore they are to be discerned not to be sundered Wherefore these two must be together so that if one be takeÌ„ awaie the other remaineth no longer that which before it was said to be Of all this which hath been said we conclude that there is a sacramentall vnion and coÌ„iunction of the things signes in sacraments and it consisteth â— Jn a similitude whereby the thing is signified shadowed and reâ—â—â—sented For if the signes haue not a resemblaunce and similitude with the things they are nowe no longer signes 2 In the ioint-receiuing of the things and signes In these consisteth the coniunction of the things and signes 7 In what the things differ from the signes THE signes differ from the things signified 1. In substauncâ—â— The signes are corporeall visible earthly the thinâ—â—â—â—â—uenly inuisible spiritual Obiection But the body of 〈◊〉 is a corporeall thing Aunswere By spirtuall things are here meant those which are through the woorking of the holy ghost receiued by faith onely and not by any part of our body 2. They differ in the maner of receiuing the signes are receiued by the hand mouth and partes of the body and therefore also of vn◠〈…〉 are receiued by faith onely and the spirit and therefore of the faithful only 3 In the end or vse The things are giuen for the possessing of eternal life they are eternal life it selfe or some part thereof The signes are receiued for the sealing confirming of our faith concerning the things theÌ„selues promised 4. The things signified are necessary are necessarily receiued of all the members of the true church The signes are receiued of them only who are able to receiue them The signes are diuerse the rites and ceremonies variable the things are perpetual and the same in al sacramentes 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture THe forms of speaking of sacraments are partly proper Proper formes of speaking partly figuratiue The proper are 1. When the sacraments ar called tokens signs seals those sealing confirming vnto vs that God wil giue those things which he hath promised So CircuÌ„cision is a seal of the righteousnes of faith And it shal be a signe in thy flesh 2. When vnto the signes are expresly adioined promises namely that we shall receiue the things signified by theÌ„ as when it is said Mar. 16 16. He that shal beleeue be baptized shall bee saued A figuratiue or sacramentall kind of speaking is Figuratiue forms of speaking 1. When the names of the things are giuen vnto the signes as the Paschall Lambe called the Passeouer 2. Contrariwise when the names of the signes are attributed to the things 3. When the properties belonging to the things are attributed to the signs As the bread which we brake is it not the communion of the body of christ so baptism is said to wash away sins to saue to regenerate 4. When coÌ„trariwise the properties of the signs are attributed to the things themselues As The rocke was christ We are washed by the bloud of Christ Al these phrases of speech signifie the same thing which is the promise of god adioined to the ceremony this therefore 1. Because the signs represent and seale the things Baptism is the washing of regeneratioÌ„ 2. Because the things the signs are together receiued by the faithful in the right vse therof 9 What is the right and lawful vse of Sacraments THE right vse of Sacraments is In the right vse of sacraments is respected 1 The institution of Christ which must be pure 2 The persons receiuing who must be beleeuers 1. When the rites ordained by God are obserued and not corrupted The institution of Christ is to bee retained pure and vncorrupt the additions of Antichrist are to be taken away and those things which he tooke away are againe to be added 2. When those persons vse those rites for whom God hath ordained them Wherefore the houshold of Christ onely that is Christians who by profession of faith and repentance are the Citizens of the Church must vse these rites Act. 8 37. If thou beleeuest with all thine heart thou maist bee baptized So also they are baptized of Iohn Matth. 3.6 who confesse their sinnes 3 The end for which they were instituted 3. When the rites and Sacraments are vsed to that end for which they were instituted For it is not lawfull to transforme the rites to any other ende or vse besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signs be changed or conuerted to another vse or the couenaunt not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right vse are no Sacraments but rather vain and fruitles spectacles neither haue they the nature of Sacramentes But the right and lawfull vse of them consisteth especiallie in faith and repentance They who haue not this vnto them the Sacraments are no Sacramentes Wherefore they are besides themselues who say that vnbeleeuers and infidâ—ls receiue together with the signes the things signified by the signes 10 What the wicked receiue in the vse and administration of the Sacraments The wicked receiue the bare signe without the things thereby signified THE wicked receiue the bare signes onelie and those to their iudgement and condemnation 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments But they neglect the right vse of them who receiue them vnworthily Wherefore Paul also saith 1. Cor. 11.27 Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthilie shall bee guiltie of the bodie and bloude of the Lorde But the wicked eate and drinke it vnworthily because they prophane the sacramentes and transforme God into the Diuel and the sonnes of God into the sonnes of the Diuel 2. Vnto whom nothing is promised in the Woorde to him the sacraments seale nothing For after what manner and vnto whom a Charter promiseth any thing after the same maner and to the same men doth the signe and seale annexed vnto
instruments of gods working idle as the sun the raine the earth husbandmen food So god conuerteth men ruleth their purposes wils actions that is teacheth moueth them to approue chuse what he wil by laws by magistrats by doctrine by rewards by punishments and lastly by their owne wil which al he vseth as instruments not as if he could not without these illighten the mind with notions and incline the wil but because it so seemeeh good to him to exercise his power by these Albeit God was able to haue wrought what he would without the will yet because he will worke by the wil the working of the will is not in vaine If they reply That that wold necessarily come to passe so which is don euen without them therefore they are in vain vsed we deny the antecedent For although god were able to moue mens wils without these and if he had so decreed to doe men doubtles should doe without these what now they do beeing mooued by these yet whereas god hath once so decreed the effects as he hath also appointed their secōd instrumentall and impulsiue causes that verily shal be doone which god wil haue done but yet not without middle and second causes by whose means and working comming betweene and interposed god wil bring his purposes and decrees to passe Luk. 11. Hee wil giue his holy spirite to those who aske him Rom. 8.10 Whom he hath predestinated them hath he also called If they reply again Although it be grāted that these are not in vaine in those in whom god wil shew his force and be effectual by them yet in others who are not moued by them ther is no vse of them we answere 1. Although there were no vse yet because that is not knowen vnto vs whom god wil mooue or not moue we are to labour in teaching and vrging all and to commit the euent and fruit of our labour to God 2. Tim. 4. Preach the word bee instant in season c. Ezech. 3. If thou warn the wicked he turne not from his wickednes he shall die in his iniquitie but thou hast deliuered thy soule Secondly we aunswere the consequence followeth not from the denial of one particular to the denial of the generall or from a not sufficient enumeration For although many obey not teaching admonitions neither are moued with rewards and punishments yet this vse is great that by this meanes their naughtines and stubbornnes is opened and so the iustice of God made more manifest in their punishment Ioh. 15. If I had not done workes among them which none other man did they had not had sinne Rom. 1. God hath shewed it vnto them to the intent that they might be without excuse 2. Cor. 2. We are to God the sweete sauour of Christ in them that are saued and them who perish Seauenthly Heb. 9. Externall Discipline is called the righteousnes of the flesh Therefore it dependeth on mans will The consequence of this reason is to bee denied which doth not holde from the position or putting of the second cause to the remouing of the first cause For as it foloweth not the Sun causeth day therefore God doth not so neither doth this folow the vnregenerate performe outwarde Discipline therefore they doe it god not causing it in them nor ruling and directing them 8 Obiection They alleage testimonies also How the scriptures admit libertie of will which confirme that men doe euill or good with freewill As Exod. 35. The children of Israell offered free gifts vnto the Lord. Deut. 30. I haue set before thee life death good euil blessing cursing therefore choose life that both thou and thy seed may liue But in these al the like places only that liberty of mans will is affirmed which hath beene spoken of before that is that the will obeieth or withstandeth the precedent iudgemēt of the vnderstanding with free and voluntarie motion without any constraint but the gouernement of god is not at all remoued from voluntarie actions For it was shewed before that this liberty of will doth not stand against that necessitie which by the prouidence of God doth accompanie it 9 Obiect What necessitie the scripture remoueth from voluntarie actions They bring forth testimonies also in which necessitie is remoued taken away from voluntarie actions Leuit. 22. Of these ye shal offer willingly Act. 5. Whils it remained appertained it not to thee And after it was solde was it not in thine owne power 1. Cor. 7. vers 37. Hee that standeth firme in his hart that hee hath no necessitie but hath power ouer his owne will c. 2. Cor. 9. As euery man wisheth in his heart so let him giue 1. Pet. 5. Feede the flocke of God caring for it not by constraint but willingly But these sayinges speake of obligation or binding which somtimes is signified by the name of necessity as the freeing from any bond by the name of libertie as Leuit. 22. Act. 5. partly of coaction or constraint as 2. Cor. 9. and 1. Pet. 5. or also of neede as 1. Cor. 7. which yet may be referred to obligation or bonde by which the Parentes are bounde to haue regard of the infirmitie of their children So also the power of will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the remouing of any obligation or coaction doth not at all take away the vnchaungeablenes of voluntary actions which vnchangeablenes hangeth on the decree of God For as well his will who is not bound neither by any neede or want constrained is guided and moued by the purpose and counsell of Gods prouidence as his whom either bond or neede constraineth to resolue of any purpose Wherefore the scripture denieth not that the will is moued and ruled by God when it is not driuen by bonde or want or feare to doe any thing for there are besides these many other reasons and causes by which God can moue it either to will or not to will How in scriptures God is said not to will that which yet he will 10 Obiection They bring places of scripture which testifie that men will or doe somewhat God bidding and willing otherwise Ierem 7. Because I haue called you and ye haue not answered I will doe vnto this house as I haue done to Sylo Mat. 23. Hierusalem Hierusalem how often would I haue gathered thy children euen as the hen gathereth her chickens vnder her winges and ye would not If then they did that which God would not their actions did depend onely of their owne will and not of Gods Anwere It is a fallacie concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sinnes But hee wil them as they are punishmentes of sinnes and the execution of his iust iudgement Wherefore this
in the old Testament were special certaine and definite as the promises of the Land of Canaan of the Church of the gouernement and Mosaical ceremonies to be obserued in that region and nation vntil the comming of the Messias and lastly of the Messias to be borne out of that people In the new Testament there are no speciall promises of certaine corporall benefites but onely generall as that god will alwaies in this life giue his Church some abiding and resting places although it be dispersed and scattered throughout all Nations 2. They differ in a circumstaunce of the promise of grace For in the olde Couenaunt they were reconciled vnto god and saued for the Messias sake who shoulde come or be exhibited we in the newe Couenaunt are saued for him beeing come and exhibited 3. In the signes or symboles of the promises In the old were many and diuers signes and Sacramentes as the Circumcision the Passeouer the Sacrifices in the new few and plaine euen Baptisme and the supper of the Lord. 4. In the olde Couenaunt were types and figures of good thinges to come and so all thinges were the more obscure and darke in the newe is an accomplishment and exhibiting of those things and so all thinges more cleare The doctrine and knowledge of the Gospell especially nowe Christ beeing come and manifested is more bright and plentifull for that a declaration of thinges done vseth to bee more perspicuous than the fore-telling of thinges which shall bee done 5. In the olde the pouring out and effusion of the gifts of the holie Ghost is more narrow and sparing in the new more large plentifull Hierem. 31. vers 31. I will make a newe Couenaunt 2. Cor. 3.6 The olde was but for a time during vntil the comming of the Messias The newe is for euer According to that I will make an euerlasting Couenaunt with them How they differ in respect of men They differ in respect of men First For that in the olde testament the Church stood bound to the obedience of the whole Mosaicall lawe Morall Ceremoniall and Ciuill In the newe testament wee are bounde onelie to the spirituall or morall worship and the vse of the Sacramentes The Ceremoniall and Ciuil lawes of Moses binde not vs. Secondly The olde was made to one certaine Nation The Prophets therefore were sent vnto the people of Israell and to them they applyed their speeches The newe belongeth to all Nations For God will that all bee saued of what Nation language or condition so euer they bee The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations or which is the same in the old testament the Church was tied vnto a certaine Nation In the newe it is Catholicke and vniuersall that is spread through all Nations Why the old couenant was taken for the law and the New for the Gospel Here is to be obserued that the old Couenāt is takē by a figure of speach called Synecdoche which we vse when wee take the whole for a part or a part for the whole for the law in respect of that part which was especially handled there For in the old testament the law was more vrged there were many partes thereof Contrariwise the gospel was then more obscure The newe also is taken for the Gospell because in the newe testament a great part of Moses law is abrogated and the manifestation and knowledge of the gospell is to vs more cleare and ample OF THE GOSPEL THis 19. question of the Catechisme which is cōcerning the gospel is like to the third For as that so this also sheweth that our deliuerance by the Mediator is knowen learned out of the gospel Seeing then it hath beene alreadie spoken of the Mediator we are necessarily also to speake of the doctrine in which the Mediator is declared described and offered vnto vs. That doctrine is the gospell Afterwardes wee are also to speake of the meane whereby we are made partakers of the Mediatour that meane is Faith First therefore the common place concerning the Gospel commeth to be handled which is fitly annexed to the former doctrine concerning the Mediator Couenant between god men 1. Because Christ the Mediatour is the subiect or matter of the Gospel which teacheth who what maner of Mediator this is 2. Because he is the Autor and publisher of the same For it is part of the Mediators office to publish the gospel as it is said Ioh. 1.18 No mā hath seen god at any time the only begottē son which is in the bosome of the father he hath shewed him 3. Because the gospel is part of the couenant the new couenant is often taken for the gospel The principall questions are 1 What the gospel is 2 Whether it hath bin alwaies knowen 3 How it differeth from the Law 4 What are the proper effects of the gospel 5 Whence the truth and certainty of the gospel maie appeare 1 WHAT THE GOSPEL IS THe greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which we vse Gospel signifieth 1. A ioiful message or news 2. The sacrifice which is offered to god for this ioiful news 3. The reward which is giuen to him who bringeth these glad tidings Here it is takē for the doctrin which intreateth of Christ because it declareth ioiful things euē our deliuery frō sin death or remissiō life euerlasting There is a difference also to bee obserued betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the doctrine concerning Christ now manifested and is a cleare declaration of things done or of the promises nowe fulfilled by the Messias being manifested But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise and as it were a certaine shadowing out or a darke expressing of things to be fufilled by the Messias who was after to bee manifested and so is it more obscure The Gospell for so we interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the new Testament the fulfilling of the promises of the old Testament Neuertheles this difference of these words is not perpetuall neither consisting in the thing it selfe For both of them declare the same benefites of the Messias but the difference is onely in the circumstance of time in the maner of his manifestation exhibiting Ioh. 8. Abraham saw my daie and was glad Ioh. 14.5 No man commeth to the father but by me Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death The definition of the Gospel promising all beleeuing and repentant sinners remission of sinnes and their receiuing into fauour and life euerlasting freely to be graunted through and for his sonne the Mediatour By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen faith repentaunce and the beginning of euerlasting life Out of
all euill For these are the effectes to come of that present and perpetuall wil of God towards vs which wee apprehend by faith Rom. 8.24 Wee are saued by hope but hope that is seen is not hope But if we hope for that we see not we doo with patience abide for it 1 Obiection Life euerlasting is a thing to come We beleeue life euerlasting Wee beleeue therefore that which is to come that is faith is also of things to come and so faith is hope it selfe Ans The Maior must bee distinguished Life euerlasting is to come tru as concerning the consummation or accomplishment therof But it is present vnto vs as cōcerning the wil and vnchaungeable purpose of God who hath decreed from euerlasting that which he hath begun in vs and will also in due time accomplish it Againe it is present vnto vs as concerning the beginning therof For euerlasting life is begun here in the elect by the holy ghost Wherefore faith apprehendeth it as it is present both in respect of the purpose of God in respect of the beginning thereof in vs. For he that beleeueth feeleth and knoweth that he is quickened and resolueth this to bee the will of God that that quickening and reuiuing which is here begunne shall bee absolued in another life Iohn 5.24 He that beleeueth in the sonne hath passed from death to life Iohn 17.3 This is life eternall that they know thee to be the only verie God and whome thou hast sent Iesus Christ Gal. 4.6 God hath sent forth the spirit of his sonne into your harts which crieth Abba father Rom. 8.24 We are saued by hope 1. Ioh. 3.2 Now are we the sonnes of God but it doth not yet appear what we shal be By faith thē we are certein that those blessings also which as yet we haue not are notwithstanding ours for Gods promise for the vnchangeable will in God to giue them vs but in certain hope wee looke for them as concerning their accomplishment Faith apprehendeth the promises of thinges to come hope relieth on the thinges promised The summe is There is one and the same act and operation of faith and of hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the vnchangeablenes of Gods will It is called hope as it doth certainlie look for the bestowing of those things Therfore Heb. 11 1. it is shewed that faith is the ground substance of things which are hoped for that is it is that which maketh things which are hoped for to be extant and present in that manner as hath bin shewed Shorter thus Faith apprehendeth the promises concerning things to come as they are to come Hope the things themselues which are promised 2 Obiection Faith is the euidence of thinges which are not seene therefore not of thinges present Aunswere It is the euidence of thinges which are not seene to wit by the outward senses but they are seene by the eies of the mind euen as if they did lie open to the eies of the bodie Againe they are not seene in respect of their accomplishment or consummation 5 What are the causes of Faith THE first and principall efficient cause of faith is the holie ghost illightening the minde that it may vnderstand the word and moouing the will that it may assent vnto the woord once vnderstoode Yee are freelie saued by faith and that not of your selues it is the gift of God Ephes 2.8 Obiection The Diuel hath faith It is wrought therefore in him by the holie ghost Aunswere What faith is in the Diuel is wrought by the spirit of God but that by a generall woorking onely whereby hee worketh in all euen in Diuels and hypocrites what-soeuer knowledge or vnderstanding is in them 1. Cor. 12. c. not by a speciall and proper action or working wherby to regenerat or sanctifie them that they might truely acknowledge him to bee the author of this gift and magnifie him therefore after which maner hee woorketh faith in the elect alone The Diuels therefore and hypocrits haue faith from the spirit of God but the elect from the spirit of God sanctifieng them The instrumentall cause of faith in generall is the whole worde of God the Lawe and the Gospell written spoken readde heard The chiefe instrumental causes of ingendering iustifieng faith are the preaching of the word and the vse of the sacramentes meditated likewise many works miracles of God in the world But the chiefe and proper instrument of iustifieng faith is the preaching of the Gospell the vse of the sacraments For these doth the holy ghost vse as instruments yet not necessarie but arbitrarie at his own good pleasure both to stir vp faith in vs and to nourish strengthen increase the same Rom. 10.17 Faith commeth by hearing Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 1. Cor. 4.15 I haue begottē you through the gospel Mar. 16.16 He that shall beleeue and be Baptized shall be saued Act. 22.16 Wash away thy sins 1. Cor. 10.16 The bread which we break is the communion of the bodie of Christ Wherefore ordinarilie iustifieng faith is neuer engendred in those who are of yeares to receiue it without the preaching of the gospell The cause of that faith which worketh miracles is not simply the woorde of God but there must necessarily come thereto an especiall and immediate reuelation from God The formal causes of faith a sure and ful confidence in Christ The obiect of faith Christ and his benefites promised The final causes of faith Gods glorie our saluation The formall cause of iustifieng faith is a certaine knowledge confidence in Christ The obiect of it is Whole Christ and his benefits promised in the word Likewise God fauorable to vs through Christ The subiect wherein it remaineth is the vnderstanding will of man The end or finall cause 1 The glorie of God to wit the celebration of his trueth iustice bountie mercie which hee hath shewed in the sending of his Sonne and in the giuing of faith in him 2 Our Saluation that we may receiue the blessings which are promised in the worde 6 What are the effects of faith The effectes of faith iustification and regeneration THe effects of iustifieng faith are 1 The iustifieng of vs before God 2 Peace of conscience or ioy resting on God Rom. 5.1 Beeing iustified by faith we haue peace with god 3 Our whole conuersion which followeth faith and beginneth at the same time with faith For by faith are our hats purified 4 The fruits of conuersion repentance euen good woorkes For whatsouer is not of faith is sinne Hither may be referred also the consequences of faith that is encrease of spirituall corporal giftes The first then and immediate effect of iustifieng-faith is Iustification from this afterwardes flow al other benefites
of his diuinitie not of his humanitie The reasons hereof 1. Because his humanitie was not from the beginning of the world 2 Because this Word was made flesh that is tooke on humane nature 3. Because this Woorde did lighten al men from the beginning of the world whosoeuer had the knowledge of God and how much soeuer they had Hee was the life and the light of men lightning euerie man which commeth into the worlde Againe NO MAN hath knowen the Father but the sonne and hee to whom the sonne wil reueile him Againe NO MAN hath seene God AT ANIE TIME The sonne which is in the bosome of the Father he hath declared him Reply 1. Heb. 1. It is said Now God hath spoken vnto vs by his sonne Aunswere That is by his sonne made man Replie 2. He is not saide any where in the old Testament to haue spoken Aunsw Yes by the Angel of the lord who also himselfe is Lord. Likewise Isay 6.9 The Lord appeared speaking whom S. Ioh chap. 12.40 affirmeth to haue bin Christ Reply 3. The Woorde is saied 1. Iohn 1.1 to haue beene palpable visible and so forth Aunswere That is by reason of the flesh which hee tooke Replie 4. But hee is no where saide inuisible Aunswere Iohn 1.5.10 hee is saide to haue beene in the world vnknowen and this Iohn speaketh of him as hee was before his incarnation And then hee was in the worlde inuisible Likewise Iohn 14 23. I and the Father will come vnto him And in the same place I will not leaue you comfortles I will come vnto you Mat. 28 20. I am with you alway vntill the end of the world that is inuisibly as is the Father And if they wil denie him to bee with vs because hee is not seene they shal also exclude the father Replie 5. Hee is with vs in power and vertue not in essence Aunswere This obiection were rather to bee hissed our than to bee refuted because hee hath not an infinite power and vertue who hath a finite essence Iere. 10.11 The gods that haue not made the heauens and the earth shall perish from the earth howe much more then the makers of such Gods And the worde was with God in the beginning Wee interpret this that the sonne was coeternall with the Father and so ioined with him that notwithstanding hee was distinct in person from him 1. They say That this Doctour and teacher the man Iesus was knowen of GOD alone and not of men but hee was the Messias Vnto whom wee aunswere 1. To be or not to bee with one when it is spoken of a person is neuer read in this sense as to signifie to be knowen or not knowen of one It is therefore an impudent forgery 2. Iohn himself expoūdeth it The Son which is in the bosome of the Father This dooth not onely signifie to bee knowen but also to bee indeede in the Father to bee entirely loued of him and to bee fellowe and compartner of the secret and hidden counsels of the Father 3. Hee saith of himselfe that hee came downe from Heauen That he came from the Father and came into the woorlde that he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and beeing 4. By him all creatures were made of the Father Therefore he was present with the Father 5. He was in the woorld before hee beeing made man came vnto his owne and yet not knowen Therefore to bee in the woorlde and to bee knowen of the woorlde are not all one And by a consequent neither is it al one to bee with God and to bee knowen of God 6. Christ himselfe expoundeth it J in the Father and the Father in me This signifieth not only a knowlege but a coexistence and ioint being mutual And that Word was God We interprete That the Woord is true god eternall creatour of heauen and earth the same god with the Father and therefore diuerse from him as the Woorde from him that speaketh by him and the Sonne from the Father but hauing the same nature and essence of the godheade in him which the Father hath as CHRIST him selfe saith J in the Father and the Father in mee Hee is euerie wherein the Father as the Father euerie where in him But they saie that hee is GOD in respect of his giftes woorthinesse excellencie and office but not by nature Which they prooue because others also are in this sense and respect called god which haue not anie Diuinitie of themselues Therefor Christ also after the same manner seeing hee also hath his Diuinitie from the Father Further they adde That wee make two gods and deale contumeliouslie with the Father Wee aunswere That we make not two Gods because The Sonne is one with the Father as god that is hauing the same essence in him which the Father hath but is diuerse and distinct from him as the Sonne and hauing in him the same Deitie which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne because they honor not the Sonne as they honour the Father Ioh. 5.23 Now that S. Iohn vnderstandeth a Sonne not a made created and inferiour god to the Father and a diuerse god from him is prooued and confirmed by manie reasons but some fewe shall nowe suffice 1. Simplie and absolutelie without restraint to anie certaine circumstaunce none is called god in the Scripture besides the onelie true god eternall creatour of the world 2. That the Worde was god before thinges were created and is the creatour of all thinges Saint Iohn dooth teach 3. Hee sheweth That hee is the author and fountaine of life and knowledge in men euen from the beginning For this signifieth the true light that is which is properlie by it selfe light it selfe the originall of light in others 4. This Word giueth power to bee the Sonnes of God This none can do but the true God alone 5. Wee are to beleeue in his name But wee must beleeue in none but GOD onelie as himselfe prooueth that therefore they must beleeue in him because they beleeue in God Iohn 14.1.6 And Iohn 1.23 Iohn Baptist saith that he baptizeth with the holie Ghost And CHRIST himselfe often saith that hee wil send the holie GHOST from the Father But no man can send the spirite of GOD and woorcke by him in the heartes of men but onelie hee whose proper spirite this is namelie GOD. 7. John Baptist is called the fore-runner of CHRIST who shoulde prepare his waie But hee prepareth the waie of the LORDE Isaie 40.3 Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8 Christ himselfe Iohn 5.23 saith That the Father will that all should honour the Sonne as they honour the Father But no creature albeit excellent can bee equalled in honour with the creator 9. Euerie where he is called the true God and the Lord. 1. Iohn 5.20 This is
of any qualities but of the very humane nature when as he sheweth that therefore Christ was necessarily to haue beene true man because men were to bee deliuered by him through his sacrifice The word full of grace and truth And the word dwelt among vs full of grace and truth Christ fulfilled all the promises and types and figures of the law and did truely performe the office of a redeemer and Mediator not only by his merit but also by his power and efficacie as afterwardes is added out of Iohn Baptists sermon That this truth and grace befell vnto vs through Christ and of his fulnes all who euer are saued haue receiued Which S. Paul saith euen that we are consummated and made perfect in him which would not be except the fulnes of the Godhead did dwell in him personally And wee sawe the glorie thereof as the glorie of the onelie begotten sonne of the father This glorie is the diuine power which he shewed in his miracles in his transfiguration vpon the mount in his resurrection from death his ascension into heauen his sending of the holie Ghost his power and efficacie by his ministerie Now thus far they also agree confesse the same But when we say further The glorie of the onely begotten This glorie testifieth him to be the onelie begotten sonne of God that is the sonne of God by nature begotten of the substance of the father who is also himselfe the true eternal God maker of all thinges here they shake handes with vs and dissent For they say that he is called the onelie begotten not because hee is the sonne of God by nature but because hee was borne after a singular manner namely of a Virgin conceiued by the holie Ghost But this reason is not sufficient First because if he bee not a sonne of the substaunce of the father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceiued by the holie Ghost or afterwards as in other men he shall not be the onelie begotten For so are others also the sonnes of God both Angels men though not in that degree of gifts yet in the manner of generation Wherefore it remaineth that he bee the onely begotten sonne by nature after which manner no other is the sonne of God Secondly because for that which he is here said the onelie begotten he is otherwhere said to be the proper sonne of God Iohn 5.18 Rom 8.32 And he is the proper sonne who is of the substance of his father he that is of an other substance is no proper son Thirdly he is said to be such a sonne of the Lord who is also himselfe the Lord which as it is manifest by other places of both Testaments so namely by Mat. 4. and Luke 1. where of Iohn Baptist it is saide that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high and the Lord God of the children of Israell whose hearts Iohn Baptist should turne vnto him and shoulde goe before his face And of Zacharie hee is called the most high whose Prophet and forerunner Iohn Baptist should bee whose waies hee should prepare and vnto whose people he should giue knowledge of saluation NOw let vs returne vnto those orders classes of arguments reasons whereby we proue the eternall subsistēce of christ The wisedome of God is a subsistent or persō And Christ is that wisedome Vnto the fift classe whereof are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of god Prou. 8.22 is eternall and subsisting before Iesus was borne But the sonne is that wisedome of god Therefore the sonne is eternal and subsisting before Iesus borne of the Virgin The Maior of this reason Salomon confirmeth in the place afore signified where he ascribeth those thinges to wisedome which fall not into any but which is subsisting liuing and working as that it subsisted in God before things were created that it was begotten and so foorth The Minor wee prooue 1. because Salomon saith that that wisedome was begotten of God And to be begotten when it is spoken of such a nature as is intelligent and vnderstanding is nothing else than to bee a sonne For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine yet notwithstanding the name of wisedome to bee doublie there vsed and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men that thereby authoritie might bee gotten to this wisedome with them to the vncreated wisedome that is to God himselfe the author and fountaine of the other those things which are there attributed vnto it doe manifestly conuince 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome Luke 11.49 Therefore saide the wisedome of god J will send them Prophets Apostles 1. Cor. 1.24 But vnto them which are called wee preach Christ the power of god and the wisedome of god 3. The same proper functions are attributed by Salomon to wisedome which elsewhere are attributed to the Word and are more at large declared in the booke of Wisedome cap. 7.8.9.10 To the sixt classe beelong those places of Scripture which speake of the of the of the Mediatour The Argument is this The Mediatour without whose merite and present efficacie there coulde bee no friendship or amitie ioined betweene God and sinfullmen The Mediatour hath alwaies beene must needes haue beene alwaies in the Church from the verie beginning of the woorlde This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office But the sonne of God onelie not the Father nor the holie ghost is that Mediatour by and for whom the faithful also of the old Church were reconciled vnto god Therefore the sonne of god was subsisting from the verie beginning of the world The olde Church might haue beene receiued into fauour for Christ to come but by him it could not except hee was then beeing for there can bee no efficacie or force of him that is not Whence it is necessarily prooued that Christ was before his incarnation for there cannot be friendship betweene God and men without a Mediator now existing or being But in the old Testament there was friendship betweene God men that is beleeuers Therefore either he or some other was Mediator of that Church there was no other but he only because there is but one Mediator between God and man the man Christ Jesus 1. Tim. 2.5 But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being shall also appeare by that which foloweth For it is the office and function of the Mediator not onely by deprecation or intreaty sacrifice to appease pacifie the father but also to conferre bestow al the benefits which
vnworthinesse dooth not hurt or impaire their saluation 13 Some sacramentes are to bee receiued but once in our life others more often Some are to be giuen to those of vnderstanding onely others to infants also Euen as they were instituted by God either in once making his couenaunt with all the Elect and those which were to be receiued into his church as circumcision and baptisme or after sundry falles and combates of temptations for the renuing of his couenant and for the fostering and preseruing of the vnity and assemblies of his Church as the Arke the Passouer and other sacrifices and so likewise the Lords Supper 14 Those thinges agree in common to the sacramentes of both the old and new couenaunt which haue been spoken of in the definition But their differences are these that the oulde shewe Christ who was after to be exhibited the newe Christ already exhibited with his benefites The rites of the old were diuerse from ours and moe in number as circumcâ—sion sacrifices oblations the Passeouer the Sabboth woorshipping at the Arke Christians haue others and those only two Baptisme and the Supper The oulde were darker the newe are clearer and more manifest The olde were proper and peculiar to Abrahams posterity and their seruauntes the new are commanded to the whole church which is to bee gathered both of Iewes and Gentiles 15 The sacramentes and the preaching of the gospell agree in this that they are the work of God which hee exerciseth towardes his church by his ministers who teach promise and offer vnto vs the same communion of Christ and all his benefites and also they agree in this that they are the externall instrumentes of the holy ghost by which he mooueth our harts to beleeue and so by the comming and meanes of faith maketh vs partakers of Christ and his benefits Neither yet is the working and operation of the holy ghost to be tied here neither doe these profite but rather hurt them who applie not vnto themselues by faith that which the woordes and rites signifie 16 The sacramentes differ from the word because the woorde doth by speech and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne confirmed By these it is confirmed only in the lords supper The word also teacheth and confirmeth without the sacraments But the sacraments doe not without the word Without the knowledge of the word they who are growen to vnderstanding are not saued But men may both be regenerated and saued without the vse of the sacraments if it be not omitted through contempt The word is preached also to the vnbeleeuers and wicked men Vnto the sacraments the church must only admit them whom God willeth vs to account for members of the church 17 Sacraments and sacrifices agree in this that they are works commanded of God to be done in faith A sacrament differeth from a sacrifice in that God by sacraments signifieth and testifieth vnto vs his benefits which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God 18 Wherefore also one the same ceremony may be coÌ„sidered both as a sacrament and as a sacrifice as whereby God in giuing vs visible signes testifieth his benefits towards vs and we in receiuing them testifie againe our duty towards him And this testification of our faith thankefulnesse dependeth of that testifâ—cation of gods benefites towardes vs as of the chiefe and proper ende and vse of the sacramentes and is thereby raised in the mindes of the faithfull The confirmation of such of the former conclusions as most require it THE confirmation of the second conclusion The definition therein deliuered of sacraments is expressed Gen. 17.11 Exod. 20.10 Exod. 31.14 Thou shalt keep my sabbothes Now that sacraments are rites commanded and prescribed to the church by God is apparent by the instittuion of theÌ„ as also that they are rites adioined vnto the promise as visible signes and tokens thereof Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs as circumcision did portende and shew remission of sinnes and mortification Deut. 30.6 Heb. 8 9.10 Neither onely doe we signifie them in confessing and celebrating them but chiefely God himselfe dooth signifie them vnto vs testâ—fieng and confirming them vnto vs by the ceremonies of sacrameÌ„ts For the Ministers as well in the administration of the sacraments as in the preaching of the woord â—eaâ—e the person possesse the place of God to the Church Mat 28.19 Teach and baptise all nations Iohn 4.2 Iesus did baptise when yet not hee himselfe but his disciples did baptise So of the signe and ceremonie of inauguratioÌ„ or anointing one to be King it is saide 1. Sam. 10.1 The Lord hath anointed thee When yet Samuel was sent to anoint Saul They furder are therefore saide to confirme our faith because the scripture witnesseth them to be the signes and tokens of the mutuall euerlasting couenant between God and the faithfull which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell But God is alike to be beleeued whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them As He that shall beleeue and shall bee baptised shall bee saued And lastly because the scripture to signifie the receiuing or want of the things signified alleageth the receiuing or want of the signs As Ps 51.7 Purge me with hysop I shal be clean Deut. 30.6 The Lord will circumcise thy heart Rom. 6.3 All wee which haue bin bapitised 1. Cor. 10.16 The bread which we break is it not the coÌ„munion of the bodie of Christ And hereof also follow the other ends specified in the definition in this second conclusion As That the sacraments discerne seuer the church from other sects This is manifest both by effects and by Testimonies Exod. 12.45 A strainger shall not eate thereof Rom. 3.1 What is the profit of circumcision Much euery maner of way because vnto them were committed the Oracles of God Eph. 2.11 Ye being in times past Gentiles called Vncircumcision of them who were at that time without Christ and were aliants from the common-wealth of Jsraell and were straingers from the couenants of promise and had no hope and were without God in the Worlde Gen. 17.11 Is shall bee a signe of the couenant betweene mee and you and it shall bee my couenant in your flesh Another ende is that they preserue the memorie of Gods benefits 1. Cor. 11.26 As often as yee shall eate this bread yee shew the Lords death vntill hee come Exod. 12.14 This day shall bee vnto you a remembrance Deut. 6.8 Thou shalt binde them for a signe vpon thine hand and they shall bee as signes of remembrance betweene thine eyes
obserued that Paschal sacrameÌ„t being abolished 2. That the same thing might be signified difference only of time excepted For the Paschal Lamb signified Christ which should come and should be sacrificed The supper Christ already sacrificed Obiection But when the supper was instituted Christ was yet to be sacrificed Aunswere But then was at hand the offering vp and sacrificing of Christ For a few houres after he was sacrificed and the supper was from that time forward to signifie christ sacrificed 3. That he might stir vp in his Disciples and in vs greater attention and marking of the cause for which he did institute it and that we might vnderstand how earnestly Christ would haue this supper to bee recommended vnto vs seeing he did nothing before his death but that which was of most weight and moment Therefore did he in the very point or instaunt before his death institute it For it is as it were the testament and last wil of our testatour For which cause it is added In the same night that he was betraied Hee tooke bread That is vnleauened bread nor leauened which then they did eat of at the table The institution of the Supper and Vnleauened bread did concur then together and fall out by an accident and therefore he prescribed not any certaine manner of baking bread for the lords supper Yet notwithstanding the bread of the Lords supper differeth from common bread because this is taken for the nourishment of the bodie but that for the foode and nourishment of the soul that is for the confirmation of our faith And here wee are to note that he is saide to haue taken bread from the table Hee tooke not his bodie therefore neither tooke hee his bodie in the bread with the bread or vnder the bread When hee had giuen thankes He gaue thanks for his office now performed and finished on earth his last act yet remaining to bee done that thus it had pleased the Father to redeeme mankind or that the typicall passouer was abolished and the signified passouer was now exhibited or lastly hee gaue thankes for the admirable and wonderfull gathering and preseruing of the church Hee brake it That is he brake the bread which hee tooke from the table distributed the same being one amongst many not any other inuisible thing hidden in the bread He brake not his bodie but the bread as S. Paul saieth The bread which we breake c. Now he distributed the bread being one among many because wee that are many are one bodie But the cause for which hee brake this bread was to signifie his passion and the separation of his bodie from his soul Wherefore the breaking of bread is a necessarie ceremonie both in respect of the signification in respect of our confirmation and therefore is this ceremonie also to bee reteined 1. Because Christ hath commaunded it 2. For our owne comfort that we may knowe the bodie of Christ to haue beene as certainly crucified for vs as we see the bread to bee broken 3. That the opinion of transubstantiation and consubstantiation may be pulled out of mens mindes Take This commandement belongeth to the disciples and to the whole Church of the new Testament Whence it is cleare and manifest 1. That the masse is not the Supper of the Lord but a priuate supper of him that sacrificeth 2. That we must not be idle beholders of the supper but religious receiuers of it 3. That the lords supper is not to be celebrated but in an assembly or congregation 4. That the supper is a signe in respect of God This is my body This that is this bread Obiection Then should it haue been said * These Greeke pronouns caÌ„not bee expressed with the like English particleâ— Because the woordes BREAD and BODY being of diuerse genders in Greeke the Greek pronouns also are diuerâ—e when aâ— in English our particle THIS serueth for woordes of all genders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aunswere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he had said this thing which I haue in my hand And that it is so to bee vnderstoode is prooued by these reasons 1. Christ tooke nothing but bread hee brake bread and gaue bread to his disciples to eate 2. Saint Paul saith expresly The bread which we breake is it not the communion of the bodie of â—hrist 3. Of the Wine it is said This cup is the new testament Wherefore after the same manner is it saide This that is this bread is my bodie that is a signe of my bodie which is broken and deliuered vnto death Wherefore farre be it from vs that we should say that Christ took bread visiblie and his bodie inuisiblie It is to be obserued that hee saith not Jn this is my bodie or this bread is my bodie inuisible but This bread is my bodie Which for you My Disciples that is for your saluation Is broken Obiection But Christes bodie neither was nor is broken Aunswere Hee hath a respect to the signification which the breaking of the breade did import Nowe this breaking signifieth the paines and renting of Christes bodie and the violent sundering of his soule and bodie one from the other For as the bread is broken and parted into diuers partes so the soule and bodie of Christ were separated and parted from each other Do this That is Being gathered assembled together take bread giue thankes distribute it Hee vnderstandeth the whole action which hee commaundeth and that to vs which beleeue and not the Iewes who were ready to crucifie him In remembraunce of me That is Thinking and meditating of my benefites which I haue done for you and which are by these rites recalled into your memory and further verily feeling and finding in heart that I giue you these my benâ—fites and therefore celebrating them by publique confession before God and Angels yea before men also and so giuing me thankes for them This remembraunce is the whole whose partes are the memory of christes benefites faith whereby we apply christ his merit vnto vs thankfulnesse or publique confession of his benefits Wherefore it followeth not Christ did institute his supper for a remembraunce of him therefore he did not institute it for confirmation of our faith For this obiection is no lesse friuolous than if I should say The holy Ghost confirmeth our faith Therefore the supper doth not For as it hath beene said before the reason followeth not to the remoouing of the instrumentall cause by the putting of the principall cause as neither dooth it follow to the deniâ—l of a paâ—â— by the putting of the whole For Remembrance compriseth the remembring of christes benefites faith and thanksgiuing For by his sacramentes christ remembreth vs of himselfe and his benefites and by his sacraments he raiseth and establisheth in vs our trust and confidence in him And further of that remembraunce of christes benefites it must follow that wee also yeelde thankes vnto him therefore publiquely This
which commeth from a word that signifieth to diuide and distribute and therefore the Lawe is so called because it distributeth vnto euery one proper charges and functions In Hebrue the Law is called thorah that is doctrine because Laws are published vnto all that euery one may learne them And hereof is it that the ignorance or not knowing of the Law doth not excuse naie rather they who are ignorāt of those laws which belong vnto them do euen in that very respect sinne because they are ignorant 2 What are the partes of the Law LAwes are some diuine and some humane Humane Laws bind certaine men vnto certaine external actions whereof there is no diuine commaundement or prohibition expreslie with a promise of reward a commination or threatning of punishmentes corporal and temporal Now all humane Lawes ought to haue this their ende euen that the Lawes of God may bee the more readily and better kept Further whereas their causes are altered and chaunged according to the state and condition of times places persons and other circumstances the Lawes also themselues may be chaunged Moreouer these Humane Lawes are either Ciuill or Ecclesiasticall Ciuill Lawes are such as are made by Magistrates or by some whole bodie and corporation concerning a certaine order of actions to be obserued in ciuill gouernment in bargaines and contracts in iudgementes and punishmentes Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certaine order of actions to be obserued in the ministerie of the church which are the limitations of circumstances seruing for the Law of god Diuine Lawes that is the Lawes of God partly belong vnto Angels and partly vnto men And these do not only binde vnto external actions but require furder internal or inward qualities actions and motions nether propose they corporal and temporal rewards and punishments only but eternall also and spiritual and they are the ends for which humane Lawes are to bee made Diuine Lawes are some external and vnchangeable some changeable yet so that they can bee chaunged of none but of god himselfe who made them By the Law also is often-times vnderstood the course order of nature instituted and ardained by god So the Law that is the order of nature requireth that a tree bring foorth fruite After this sort is the order of nature vnderstoode by the Lawe abusiuely but yet more abusiuely dooth the Apostle call Originall sinne the Lawe of sinne because namelie it doth in maner of a Lawe enforce and constraine vs to sin Now hauing humane Lawes and other things which are signified by the name of Lawe we will speake henceforth of the Lawe of god as which only hath place here and is the fountaine of all other good Lawes which are woorthie of the name of Lawes The Lawe of god then is a doctrine deliuered of god at the creation by the ministery either of Angels or of men and afterwardes repeated and renued of him by Moses and the Prophets teaching what we ought to doe and what not to doe binding reasonable creatures alwaies promising to perfect perfourmers of obedience eternal life condemning eternally them who perfourme not this obedience except remission be graunted for the Mediatours sake The parts of the Law of god are in number three The Morall Ceremonial and ciuil or iudiciall Law The Morall Lawe is a Doctrine agreeing with the eternall and immortall wisedome and iustice which is in god discerning things honest and dishonest knowen by nature and engendred in reasonable creatures at the creation and afterwardes repeated againe and declared by the voice of god by the ministerie of Moses the Prophets and Apostles teaching that there is a god and what he is what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internal and external promising the fauor of god and euerlasting life to those which perform perfect obedience and denouncing the wrath of god euerlasting pains punishments vnto them who are not perfectlie correspondent thereunto except there be graunted remission of sinnes reconciliation for the Sonne of god the Mediatours sake That in this part of the Lawe the nature and righteousnesse of god is expressed the image of god dooth shew whereunto man was created For seeing this image of god consisteth in true righteousnesse and holinesse Ephes 5. and that righteousnesse holines is described comprised in the Law Deut. 12. Ezech. 20. it followeth then that this is the image of god whereunto man ought to be conformed which is expressed in the law The same is taught by manie testimonies of Scripture which affirme that god is delighted with this righteousnes which he commaundeth in the Lawe and that hee dooth such things as that is and hateth the contrary That this law is external is hereof apparant and manifest because it remaineth from the beginning vnto the end of the world one and the same we are redeemed by Christ and regenerated by the holie ghost to obserue and keepe this Law in the life to come 1. Iohn 2.7 J write no new commaundement vnto you but an old commaundement which ye haue had from the beginning Galat. 5.20 They which doe such things shal not inherit the kingdome of god The Moral Lawes are so belōging vnto the Decalogue that not only they agree with the Decalogue neither are onlie deduced thence by a necessary consequence but also the Decalogue it selfe is the summe of the Morall Lawes whence it commeth to passe that hee who breaketh the Moral Lawes is said to breake the Decalogue Neither is this which we haue said hindered at al for that certaine special commaundementes belonging to matters of this life haue ceased For the general shal notwithstanding still continue There shal be no neede of the ministerie or of a certaine time to be alotted vnto the ministerie in the life to come because there shal be a perpetual Sabboth that is al eternity shal be giuen for the contemplation beholding of diuine matters for the worship magnifieng of God There shal be no neede of Lawes concerning marriage because there shal be no vse of marriage but yet there shal bee an Angelique chastitie in men This Law is knowen by nature and from the creation because men and Angels were created according to the image of God And Paul also saith of the remnauntes of that light Roman 2.15 The Gentiles shew the effect of the Lawe written in their hearts This Lawe also bindeth the Angels because they also were created vnto the image of God and Christ saith Matt. 22. That the Saints in the life to come shal be as the Angels of God he hath taught vs to pray Let thy wil be done in earth as it is in heauen Jt requireth furdermore perfect obediēce Deu. 6. Thou shalt loue the Lord thy God with all thy soule Galat. 3.10 Cursed is euery man that continueth not in al thinges
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
repentance Obiection 4. Paul obtained remission neither yet did he forgiue al of them their trespasser because he saith 2. Tim. 4.14 Alexander the Copper-smith hath done me much euil the Lord rewarde him according to his woorkes Therefore it is not necessarie that we shoulde forgiue Answere There is a threefold remission or forgiuing 1. Of reuenge This belongeth to all men because all men ought to remit and forgiue reuenge Hereof speaketh this petition and this Paul did forgiue Alexander 2. Of punishment This as all can not inflict so neither can all remit but neither they also vnto whom yet the same otherwise is committed ought alwaies to remit this but onely for certaine causes For God will haue the execution of his iustice and Lawe But Paul forgaue Alexander the punishment also as much as concerned himselfe yet hee will notwithstanding haue him punished of God but with a condition that is if hee persist in sinne 3. Of iudgement This is not alwaies remitted because it is written Mat. 10.16 Bee yee simple as Doues and wise as Serpents that is let vs not call him good who is euil or contrarily Wherefore we are also to reteine a true iudgement concerning others For God who forbiddeth lying will not haue vs to iudge of knaues that they are honest men but hee will haue vs to discerne the good from the bad THE SIXT PETITION AND leade vs not into temptation But deliuer vs from euill Here some make one some two petitions but we are not to striue so that nothing of the doctrine be taken away but that this be made plaine Now they are rather two partes of one petition Leade vs not into temptation is a petition of deliuerie from future euil Deliuer vs from euil is a petition of deliuerie froÌ„ present euil The special questions 1 What temptation is THERE are two causes of temptations The one is from God the other from the Diuel and the flesh The temptation wherby God tempteth vs is a tryal of our faith godlines and obedience by the Crosse and other encumbrances which are opposed to euery one that our faith patience and constancie may be manifested and made knowen both to our selues and others So God is said to haue tempted Abraham Ioseph Job Dauid The temptation whereby the Diuel and our flesh and the wicked also tempt vs is euerie soliciting to sinne which soliciting it selfe also is sinne So the Diuel tempted Iob that hee might seduce and withdrawe him from God whom hee had before loued and serued albeit the matter fell out otherwise than the Diuel would haue it Here is vnderstood by the name of temptation that temptation of God that is the trial of our faith godlines and patience which God worketh by whatsoeuer lets or hinderances of our saluation as by all euils by the Diuel the flesh our lusts the world afflictions calamities the crosse that our faith constancie and hope may bee made knowen vnto our selues others Obiection But God tempteth no man Aunswere God tempteth no man that is by soliciting him to sinne or euil but hee tempteth by proouing and trying vs. The Diuels the woorld our flesh tempt vs that is solicite vs to euils and withdrawe vs from God But God as he tempteth no man and yet is said to haue tempted Abraham Iob Dauid that is to haue tried their faith and constaâ—â—ie by afflictions the crosse so by the same he trieth our faith hope patience loue inuocation constancy whether we wil or no worship serue him also in afflictions Hereby we easily vnderstand seeing temptation is attributed vnto the Diuel to the corrupt lusts and inclinations of men in what sense God maie bee saide to tempt or not to tempt men For Satan tempteth both offering occasions of sinning without and instigating within to sinne thereby to drawe men headlong into destruction and to reproch God Corrupt inclinations tempt because they bend and are prone to actions by god forbidden But god tempteth not to destroy vs nor to cause vs to sin but to trie exercise vs when either hee sendeth calamity vpon vs or permitteth the Diuel or men or our flesh to prouoke inuite vs to sin hiding for a while his grace efficacy in preseruing ruling vs that our faith constaÌ„cy may be made more known apparant not verily vnto god himself as who froÌ„ euerlasting knoweth what how much it is and how much also hereafter it shall bee by his fauour and blessing but vnto our selues and others that so also a trust full persuasion of gods presence protection may be confirmed in vs by the examples of our deliueraunce and in others a desire of folowing our example may be kindled through the beholding of our perseuerance and that in al of vs maie be raised and stirred vp true gratitude and thankefulnes towards god who deliuereth his out of temptations So Gen. 22. God tempteth Abraham commaunding him to sacrifice his sonne Jsaack Exod. 15. He is said to haue tempted the people with want of water Exod. 16. Hee commandeth Manna to be gathered as much as was sufficient for euery daie that hee might tempt or prooue the people whether they woulde walk according to his Lawe or no. Deutr. 13. Hee is said to tempt the people by false Prophetes that he might know whether they loued him with al their heart and with al their soule 2. Chron. 32. Jn the embassage of the Princes of Babel god left Hezechia to tempt or try him and to know al that was in his heart Wherefore this praier which christ taught vs Lead vs not into temptation but deliuer vs from euil speaketh not simply of al trial manifestation of our faith and godlinesse vnto which also Dauid offereth himselfe of his owne accord Psal 26. saying Proue me O Lord and trie me examine my reines and mine heart And Saint Iames speaketh not of our triall but of our incitement to sinne cap. 1.13 Let no man saie when hee is tempted J am tempted of God for God cannot be tempted with euil neither tempteth he anie man But euery man is tempted when he is drawn awaie by his owne concupiscense and is entised Then when lust hath conceiued it bringeth foorth sinne and sinne when it is finished bringeth forth death It is also hereby manifest how god punisheth the wicked or chastiseth or tempteth the godlie by euil spirites neither yet is hee the cause or partaker of those sinnes which the diuels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy work of Gods diuine will but that the wicked execute the iudgement of God by sinning that commeth not so to passe by any fault of god himself but through the proper corruptioÌ„ of the wicked and such as themselues haue purchased god neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement only permitting it when exequuting
of Gods presence which knoweledge the Scripture calleth knowledge by the spirite and face to face 16 Faith which is onely historicall breedeth though by an accident despair and the grieuousnes of Gods iudgement 17 Temporary faith breedeth a certaine ioy but not a quiet conscience because it ariseth not from the true cause as also it maketh shew of confession and some shew of good woorkes but that only for a season 18 Faith of miracles doth obtain of God those miracles whereof it is conceiued 19 By faith only applying to euery one the promise of grace we obtaine and receiue righteousnes before God and the participation or communion of Christ with al his benefits 20 As before this faith cannot goe true conuersion and the beginning of true obedience according to all the commaundementes of God so can they not but needes accompanie the same OF THE CREEDE OR SYMBOLE OF THE APOSTLES AFter we haue intreated of FAITH Why the creede is called a symbole it directly followeth now that we speake of the sum of those things which are to bee beleeued which we cal the Symbole of the Apostles or the Apostolick Symbole The especial Questions here are 1 What a Symbole is 2 What are the parts of the Apostolique Symbole 1 WHAT A SYMBOLE IS THis woorde Symbole is deriued from a greeke woorde which signifieth either a common collation of diuerse men to the making of a banquet or a signe token and marcke whereby a man is discerned froÌ„ others Such as is the militarie signe whereby fellowes are desciphered from enimies The Symbole so termed in the Church is a breefe and summarie forme of christian doctrine or a briefe summe or confession of the points of Christian religion or Euangelical doctrine Nowe it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enimies and from al other sects Some say that this briefe summe of Euangelical doctrine was called a Symbole for that this doctrine was collated as it were and imparted by the Apostles and euery one of them did bestow some part thereof but that cannot be proued But if you wil deriue it thence this reason also nothing absurde may be rendered thereof for that the Articles of faith are the squire and rule whereunto the faith and doctrine of al Orthodox or right beleeuing Christians ought to agree and be conferred This Symbole is called Apostolique 1. Because it conteineth the summe of the Apostolique doctrine which the Catechumens were enforced to hold and professe 2. Because the Apostles deliuered that summe of doctrine to their Scholers and Disciples which the Church afterwardes held as receiued from them This selfesame Symbole is called also Catholick because there is but one faith of al Christians Question Were there not new Symboles made as Athanasius Symbole the Symbole of Nice of Ephesus of Chalcedon Aunswere These are not other from this Apostolique Symbole but certaine words are added as an explication of this by reason of heretiques by whom because of the shortnes thereof this was depraued There is no change either of the matter or of the Doctrine but onely of the forme of declaring it as easily appeareth by comparing them together 2 What are the parts of the Apostolicke Symbole or Creed THe principall parts thereof are three 1 Of the Father and our creation 2 Of the Sonne and our redemption 3 Of the holy ghost and our sanctification that is of the workes of our Creation Redemption and Sanctification How our Creâ—tioÌ„ RedemptioÌ„ Sanctification are ech appropriated to some one person of the Trinitie and yet all three persons haue their ioint working in them Obiection Vnto the father is ascribed the creation of heauen and earth vnto the Sonne the redemption of mankind vnto the holy ghost sanctification Therefore the Sonne and the holy ghost did not create heauen and earth neither did the Father and the holy ghost redeeme mankinde neither do the Father the Sonne sanctifie the faithfull Answere It is a fallacie grounding vpon that which is affirmed but in respect as if it were simply affirmed For the creation is giuen to the Father redemption to the Sonne sanctification to the holy ghost not as they are simply an operation or woork for so should other persons be excluded from it but in respect for the order and manner of woorking which is peculiar and proper to euerie of them in producing and bringing forth the same externall woorke A more open declaration hereof may be this The woorkes of our creation redemption sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are vndiuided that is common to the three persons which they by common wil and power woork in the creatures by reason of that one and the same essence and nature of the Godhead which they haue For the Scripture attributeth the Creation not onely to the father but to the Sonne also and the holy ghost Ioh. 1.3 Al things were made by it Gen. 1. The spirit of the Lord moued vpon the waters Mat. 1.20 That which is conceaued in her is of the holy Ghost Likewise our redemption is attributed to the father and the holy Ghost Iohn 3. God sent his Sonne into the woorlde that the world might be saued by him Tit. 3. Hee saued vs by the renewing of the holie ghost which he shed on vs abundantly And sanctification both to the father and to the sonne Gal. 4.6 God hath sent the spirit of his sonne into your harts crying Abba Father 1. Thess 5.23 The very god of peace sanctifie you throughout 1. Cor. 1.30 Christ is made sanctification vnto vs. Eph. 5.26 Christ sanctifieth the Church Al the persons therefore create redeem sanctifie Neuerthelesse yet in respect of that order of woorking which is betweene them Creation is ascribed vnto the father Because hee is the fountaine as of the Diuinitie of the Sonne and the holie Ghost so also of those diuine operations which hee woorketh and perfourmeth by the Sonne and the holie Ghost Redemption is ascribed vnto the Sonne because hee is that person which executeth the fathers will concerning the redeeming of mankinde and dooth immediatly perfourme the woorke of our redemption For the Sonne onely was sent into flesh and hath paied the ransome or price for our sinnes not the father nor the spirit To the holy ghost is ascribed sanctification because he doth immediatly sanctifie vs. For the father createth but mediatly by the Sonne and the holy Ghost The Son from the father and the holy Ghost from the father and the sonne The father and the holy ghost redeeme vs but mediatly by the sonne But the son immediatly from the father by the holy ghost The father and the son sanctifie vs but mediatly by the holy ghost but the holy Ghost immediatly from the father and the sonne The workes of the trinitie external