the order of Application Analyticall namely that euery one who seeketh the declaration of his election should not begin at that most excellent degree that is at the verie secret purpose of God without Christ and the voice of the gospell crying out in the Church for so will it fall out that he cannot at all endure that immensurable right of God in a contrarie course but let him so begin at the lowest degrees as at the effects namely let him make his beginning at the calling through Christ the hearing of him according as Rom. 8.30 Those whom he hath elected he hath called so he may by little and little come to that principall part of our saluation where at last hauing found a firme and substantiall remedie against all tempests he may rest as it were in harbour in this wise Let him search diligētly if he heare the word of God with a good heart and therewith be well affected both to God-ward and toward his neighbour for this is an effect of Regeneration and Sanctification from thence to faith whether he feele himselfe to be in Christ by faith or whether he doth beleeue on Christ From faith to iustification from iustification let him go on to effectuall calling By which graces of God if they be in vs euery faithfull man may most assuredly iudge of his owne election a Iohn 1.12 Eph. 1. v 4 5 1. Pet. 1.20 21.22.23 For sense and motion are not more certaine proofes of an animall life then Faith Hope Charitie are arguments of our election Besides in the childrē of God there is a singuler testimony of the holy Ghost testifying to our spirit that we are the sons of God by which spirit vve crie boldly Abba Father Rom. 8. ver 14.15 Gal. 4.6 But if sonnes then heires vvith God and fellovv heires vvith Christ and so from the last to the first praedestinate to life Hereunto belong also certaine outward things as annexed to them viz. harkening to the word of God and signing of the Sacraments whereto we attribute the second place But vvhat if any shall not as yet feele these effects of faith of the holy Ghost and of regeneration or shall feele them vveake shall he therefore make account that he is of the number of the reprobate or shall he despaire of his saluation By no means but let him rather flie to the word and will of God therein reuealed that by obeying it he may obtaine saluation a Rom. 10.8 14.15 1. Cor. 11.24.25 neyther ought any to despaire of the mercie of God as long as he doth not sinne against the holy ghost for some are effectually called of God later then others as that famous example of the thiefe hanging on the crosse sheweth b Luk. 23 40.41.42 Is there a certaine number as well of the Elect as of the Reprobate Surely with God there is but not with vs Iohn 13.18 I knovv whom I haue chosen 2. Tim. 2.19 the Lord knoweth who are his and by consequent who are not his But are there few that shall be saued Luke 13.23 or is there a greater number of the Elect then of the Reprobate Seeing there are few which find the way of life c Mat. 8.13 14. and it is but a fourth sort of them neither which receiue the word of God with an honest and pure heart surely the number of them is great if it be considered by it selfe But comparatiuely if the number of them that shall be saued be laid vnto the number of them that perish then surely Christ being Iudge the number of these is the greater d Math. 20.26 May the regenerate assuredly by faith make mention of their Election and may they glorie thereof in the Lord They may and ought so to doe 1 Because they shall glorie to the Lord that they are Christs chosen people and peculiers Isa 44.5 2 Those that are foreknowne predestinated and elected the same are called iustified and sanctified neither can they be seperated from the loue of God Rom. 8.29.30.31.35.38 3 Because God confirmeth annoynteth and sealeth vs with others partakers of the faith into Christ through the holy Ghost 4 Because the sonne casteth forth none that are his Iohn 6.31 Nor suffereth one sheepe to bee taken from him Iohn 10.28 5 Because wee must certainely and constantly beleeue in God the father in Iesus Christ and in the holy ghost that there is a holy Catholicke Church a communion of Saints that our sinnes are forgiuen vs through Iesus Christ and for his sake and that the raysing vp againe of the flesh and life euerlasting is assuredly promised 6 Because Gods decree cannot bee made voide Hence our comfort is 1. Iohn 3.14 We know that we are translated from death to life and vers 21. If our heart condemne vs not we haue boldnesse with God And chap. 5.19.20 We know that we are of God vve knovv that the sonne of God is come and hath giuen vs a minde to know him which is true May the Elect perish No neyther be seduced finally Mat. 24.24 I Because they are the blessed of the Father for whome is prepared the kingdome before the foundations of the world were laid Mat. 25.34 2 And it is the fathers will that they which are giuen to the son perish not Ioh. 6.39 3 They are committed to the sonne Ioh. 17.12 4 They are kept by the power of GOD through faith 1. Pet. 1.5 5 And to them is giuen faith and perseuerance to the end Act. 13.48 Phil. 1.6 6 Last of all Gods purpose is vnchangeable But many seeme possible to he blotted out of the booke of life by the place in Exod. 32.32 Blot me out of the booke of life and Psal 69.29 Let them be blotted out of the Booke of life It is the fallacie of a figure of speech For Moses saying is partly Hyperbolicall and Exstaticall of a minde onely bent vpon saluation of the chosen people partly hypotheticall namely if it might be possible as is that speach of Paule Rom. 9.3 I vvould vvish my selfe to be separate from Christ for my brethrens sake Such accompt did they make of the glorie of God and such was their loue towards their brethren And Psalm 69. the Prophet by speaking figuratiuely doth desire nothing but that Hypocrites who seemed in the errour of themselues and others the sonnes of the kingdome and are called the vnwritten might bee manifested that they belong not to the companie of the elect and therefore he addeth Let them not bee vvritten with the iust Of whom 1. Iohn 2.19 They went from among vs but they vvere not of vs For had they beene of vs they vvould in like sorte haue remayned vvith vs but this came to passe that it might appeare that all are not of vs. But vvhat doth it follovv of the doctrine of praedestination that it skilleth not hovv any man liue seeing the elect can no more fall avvay vvhatsoeuer they doe neither can
resemblances of vertues which although they are praised in the courts and iudgement places of men yet before the heauenly tribunall they are of no moment to deserue righteousnesse Yea more they are sins because whatsoeuer is done without faith that is without acknowledgment trusting in the Mediator is sinne Rom. 14.23 Therefore what kind of will is remaining in a man not regenerate A will altogither euill namely which doth with a prone inclination make hast to sinne for man is not depriued of will but of the soundnesse and goodnesse of his will Therefore Bernard speaketh thus Simply to vvill commeth from mans nature to vvill vvickedly commeth from corrupt nature to vvill vvell from supernaturall grace But doth not mans vvill freely encline to euill If free be opposed to compulsion or violent constraint in this case man is caried to commit sinne freely that is of his owne accord voluntarily and with earnest desire and so there is in him free vvill to euill a Iam. 1.14 Pruu 2.24 But if free be opposed to seruitude or necessitie certainly man enclineth to euill not freely but necessarilie and so mans will is seruile and thrall but so as this necessitie and slauerie is voluntarie So the will of a man vnregenerate is a Seruant and it is also free in diuers respects a seruant because of the necessitie of sinning free in regard of his will Iohn 8.34 Whosoeuer committeth sinne is the seruant of sinne and verse 38. If the sonne shall make you free you shall be free indeed Therefore if he shall not make free the will shall be a seruant not free and therefore more truly it shall be called seruile or slauish vvill not free vvill For by whomsoeuer a man is ouercome to him he becommeth slaue 2. Pet. 2.19 but if a man become slaue vnto sinne he is no longer free Hovv stands the vvil of man in his conuersion is it meerrly passiue or actiue also In respect of grace which commeth from without a man and preuenteth him the will in as much as it is not yet begonne to be regenerate is meerely passiue as the clay in the hand of the Potter a Rom. 9.21 because all his strength concerning spiritual and heauenly things is extinct by which he might prepare himselfe to grace or of himselfe receiue it being offered or by his naturall strength turne vnto God or wil desire or follow after that which is good acceptable to God for we are all dead in sin b but the dead man is only passiue in respect of his quickening yea moreouer the will is not only dead but also it is stubborne of it selfe and of it selfe and by it selfe q Epes 2.1 Colos 3 12 it cannot choose but resist being not moued kindled by God c Iohn 6. Therefore Dauid faith Psal 51.12 Create in me O God a cleane heart But in respect of the time in which the conuersion it selfe is wrought the will is not like a stocke but whilest it is healed and cured by the holy Ghost it is also actiue that is the will in the act of conuersion is not idle and void of all sense and motion as an Image but followeth the holy Ghost who draweth it For at the same instant God cause vs both by grace to will and to will indeed that is he mooueth and bendeth our wils and causeth vs to will indeed but yet so as all the whole efficacie of the action dependeth vpon Gods spirit Heereupon Aagustine lib. de Gratia lib. arbitrio cap. 2. It is certaine that we will when we will but he causeth vs to will who worketh in vs to will Therfore Phil. 2.13 It is God who worketh in vs both the wil the deed where Will is not vnderstood of the substance of the will but of a newe qualitie How is that to be vnderstood which Christ speaketh Ioh. 6.44 No man commeth to me except the father draw him Not so as if the will in the act of conuersion that is when the party conuerted is begon to be draweÌ„ by the word holy spirit did like an enemie make resistance neither is the case alike as when euil spirits vse the members of bodies possessed by them For we do not beleeue against our wils because faith is a knowledge in the mind and an assent in the heart but because of vnwilling God maketh vs willing of resisting consenting of sluggish lasie persons God maketh vs to become runners In which sense is that saying of Chrysostome to be taken God indeed draweth saith he but he draweth so as the partie is willing Act. 26.19 I was not disobedient to the heauenly vision What therefore be the causes of our conuersion The efficient cause and effectuall by it selfe is one namely the Holy Ghost of which it is saide Ezech. 36.26 I will giue you a newe heart a newe spirit wil I put in the middest of you and I will take the stonie heart out of your flesh and I will giue you a fleshie heart and will make you to walke in my commaundements The instrumentall cause or meanes is the word of God Rom. 10.17 Faith is by hearing and hearing by the word of God by which word being read heard and thought vpon the Holy Ghost becommeth regularlie effectuall enlightning the minde and turning the will The subiect of Conuersion is the vnderstanding and will of man which notwithstanding is saide also to concurre not to the conuersion but in the conuersion because no conuersion is wrought without the thing to be conuerted but in that regard that it is mooued not of it selfe but by the Holy Ghost that being driuen forward thereby it worketh of vnwilling becoÌ„ming willing it willeth For the will is not onely the subiect of Gods operation which the spirit of God worketh in the elect but it is also such an instrument which beeing renewed and mooued by the Holie Ghost doth it selfe also worke together with it and mooueth it selfe What manner of free will is there in a man regenerate It is partly to good partly to euill How to good Because the Holy ghost reneweth by the word of God mans nature onely in part and therefore that will which before was seruant becommeth free only in part that is because a new lâ—ght and knowledge of God is kindled in the minde and in the will and heart new inclinations and motions agreeing with gods law that so man being caused by God to worke may himselfe also worke As Iohn 6.45 Euerie one that hath heard and learned of the father commeth vnto mee Phil. 2.13 It is God who worketh in you both the will and the deede How is there in them a free will to euill 1. Because Regeneration is onely begunne in this life not perfected by regeneration is to bee vnderstoode a a 1. Cor 13 9 12. 2 Cor. 11 9 renewing of minde will and affections and the reliques of the flesh or of sinne do alwaies remaine
planted deepe enough in processe of time doth wither away so Symon Magus is said to haue beleeued after this maner Act 8.13 and the Apostates which had in some sort tasted of the sweetnesse of the Doctrine of the Gospell but had not swallowed it downe nor disgested it as being destitute of the liuely heate of the holy Ghost Heb. 6.4.5.6 which faith proceedeth indeede from the inward working of the holy Ghost but not from the spirit of adoption And this is called a temporarie faith 6. It signifieth sometimes a certaine perswasion of some miraculous effect to come the same perswasion being conceiued by Reuelation or some speciall promise or by the motion of the holy Ghost the obiect of which faith and perswasion is the power of God a Mat. 7.22 17 19.20 able to worke miracles 1. Cor. 12.9 To one is giuen faith by the same spirit And 1. Cor. 13.2 If I had all faith that is to say If I had a kinde of perfection of this faith of working miracles so that I could remooue mountaines c. It signifieth also the confidence of obteyning some particuler obiect As Act. 14.9 A certaine man at Lystra beeing impotent in his feete had faith to be healed of saint Paul Which faith they call the faith of miracles particuler faith the one actiue the other passiue And to this faith of miracles is opposed also a doubting which was foūd in great measure euen in Moses himselfe b Num. 20.12 and in Aaron in the Disciples a Mat. 7.22 17 19.20 and in Peter b Num. 20.12 7. It signifieth sauing faith which is common to all the true members of Christ of which in this place we are purposed to speake Is the name of faith spoken absolutely or by relation By relation especially in Paul because there is therein a respect to the obiect neither can faith be defined but by making mentition of the correlatiue .i. of mercie promised for Christs sake What is the obiect of Faith The obiect of faith leuell is they call it that is to say beyond which faith doth not extend it selfe is euery word of GOD in generall set downe in the bookes of the Prophets and Apostles Hence it is that that is called generall faith whereby wee are perswaded that those things which are reuealed vnto vs in the word of God are true not by reason but because we are assured inwardly in our hearts by the holy Ghost that they are deliuered and set out by God who is true and almightie By this faith we vnderstand that the world was made by the word of God Heb. 11.3 of nothing Contrarie to the Axiome of all the Philosophers that of nothing nothing is made whereas otherwise by the very testimonie of nature it might bee acknowledged that the world was made this faith Iustifying faith doth necessarily presuppose and yet of it selfe it doth not iustifie Of this faith the Lord speaketh Esa 55.3 Heare mee .i. Beleeue mee and your soule shall liue And Iohn 20.31 These things are vvritten that yee should beleeue And the word of God is not only the obiect whereat alone faith must aime but it is also the Basis and foundation whereby it is vnderpropped sustained from whence if it doe neuer so little decline it by and by fals to the ground And therefore Paul saith Rom. 10.14 Faith is by hearnig hearing by the vvord of God frō whence we gather that nothing is to be accoumpted for the Doctrine of Faith religion which is not deriued out of the word of God But the principall chiefe immediate and proper obiect of faith by the apprehension whereof it doth iustifie is Christ crucified with al his benefits so farre forth as is offered vnto vs in the word and Sacraments and in him God the father 1. Pet. 1.21 By Christ his meanes you doe beleeue in God which raised him from the dead gaue him glorie that your faith and hope might bee in God or the promise proper vnto the gospell for the free mercie of God forgiuing sinnes for his sonnes sake and accepting and receiuing beleeuers vnto life eternal He that beleeueth in me hath life eternall Ioh. 6.47 The Law is not of faith Gal. 3.12 And this faith is properly and specially called Sauing and iustifying faith And by this obiect Christian faith is discerned distinguished from all sectes which indeede doe professe themselues to beleeue in God but not in Christ How many integrall parts are there that doe make faith Three 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination or knowledge in the minde of Christ crucified his benefits not such knowledge as commeth by the beholding of him with bodily eyes but by the a 1. Tim. ◠4 offering of him vnto vs in the word and Sacraments which knowledge may be common also to others besides those that are iustified Heb. 10.26 If vve sinne vvillingly that is to say of set purpose generally flying from Christ after vvee haue receiued the knovvledge of the trueth there remaineth no more sacrifice for sinnes 2. A consent and iudgement likewise in the minde allowing that as true yea as the verie trueth of God which is taught in the word concerning Christ and his benefits Of which consent and iudgement Paul speaketh Rom. 7.16 I consent vnto the law that it is good And. 1. Cor. 2.15 Hee that is spirituall discerneth all things But yet this generall iudgement is not enough vnlesse there bee also a speciall iudgement whereby the beleeuer doth apply vnto himselfe those good wholsome things which are offered in the word that is to say the generall promise of life eternall purchased vnto all beleeuers by the bloud of Christ this he must applie to belong vnto himselfe And of this iudgement ariseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is assurance of faith which is spoken of Hebrewes 10.22 3. The apprehension of the heart in the will and affection whereby it commeth to passe that with our heart and will as with a hand wee doe apprehend and with both our armes wee doe embrace that which our minde hath iudged and discerned not onely to bee true but also good holie and to saluation and withall to belong peculierly vnto our selues Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is faith It is a knowledge consent and longing for grace promised in the word of God and so also a stedfast confidence apprehension of the obtaining of saluation for Christs sake or faith is a firme certaine knowledge of the goodwill of God towards vs which being grounded vpon the free promise of God in Christ is reuealed vnto our mindes sealed in our hearts by the holy Ghost or faith is the desire apprehension of the heart arising out of the knowledge and approbation of the minde and from a speciall iudgement and discerning whereby we do apply euery one particulerly to himselfe Christ crucified with his benefits offered vnto vs
in the word and sacraments or faith is the organ instrumēt or meane whereby man being a sinner apprehendeth and applyeth to himselfe Christ wholy with all his benefits and is vnited vnto Christ and liueth in him The Apostle Heb. 11.1 describing faith saith thus Faith is the substance of things which are hoped for the euidence of things that are not seen And Paul Ro. 4.20.21 painting out faith as in a map bringeth in the example of Abraham the father of the faithfull and saith Hee doubted not of the promise of God through vnbeleef but was strengthened in the faith gaue glory to god being fully assured that hee which had promised was also able to doe it Is that discription of faith Heb. 11.1 differing from the rest No forasmuch as therein there is exact mention made both of the forme of faith which is declared in the words Substance and Euidence also of the obiects namely things hoped for and things not seene For by the word Substance hee meaneth not a person as in the article of the Trinitie a Heb. 1.3 but the ground and as it were the prop whereupon a godly minde must stay and relie it selfe to signifie that faith is a certain sure safe possession of those things which are promised vnto vs by God As Psal 39.8 My Hypostasis or substance that is to say My hope is euen in thee And Heb. 3.14 We are made partakers of Christ if we keepe sure vnto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning wherewith wee are vpholden or vnderpropped Some translate the word Hypostasis existence or subsistēce because faith in some respect causeth things to haue a beeing as if they were which in trueth are not that is to say it setteth things before vs as if they were present which onely are in expectation Budaeus translateth it Strength or Courage In which signification it is vsed 2. Corinth 9.4 Least wee should bee ashamed 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. In this constant boasting Cha. 11.17 By a word deriued from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sustaine to except not to giue placc to violence Hereupon it is that a souldier is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bolde and hardie and turneth not his backe to his enemie but goeth to meete him and resists him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnes whereby a man standeth stoutly to it and without stirring his foote receiueth his aduersarie that inuadeth him And surely this notable signification doth well agree with faith For in the act of beleeuing wee haue neede of strength and patience we must resist the flesh we must conquer reason we must withstand our owne conscience sinne the wrath of God and all other things whereby the consent of faith is hindered and oppugned Wee had neede to be armed with such a strong shield that wee may receiue and quench all the fyrie darts of the diuell Ephe. 6.16 and ouercome the world 1. Iohn 5.4 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Euidence it is not a refutation or a reproofe but an argument demonstration that is an assurance wherby the minde being conuinced by diuine testimonies doth most stedfastly embrace the diuine promises But by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are hoped for and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not seene is vnderstood the Gospel those things which are offered in the Gospel namely fellowship with Christ forgiuenesse of sins iustification Resurrection and life eternall For these are the things we hope for and which doe not appeare and of themselues are not conformable vnto our reason and so are they the misteries of saluation in themselues and in their owne nature inuisible But those things which we see with our minde and in hope we do behold them in the word of God and doe accompt them as if they were done accomplished and present before vs. How many sorts of Faith are there Not many sorts but only one faith Ephe. 4.5 One Lord one Faith one Baptisme Now faith is one not in respect of the subiects for after that sort there are as many faiths that is to say giftes of faith as there are beleeuers but faith is and alwaies hath been one in Specie that is in respect of the thing beleeued and of the obiect whereupon it rests And this is the only obiect of faith namely the grace and mercie purposed and ordained for all beleeuers in Christ from the beginning of the world What is the efficient cause of Faith God himsefe working freely and giuing faith to whome hee will euen of his owne free good will Iohn 6.29 This is the worke of God that yee beleeue in him whom he hath sent Act. 16.14 God opened the heart of Lydia so that shee attended vnto the things which Paule spake Rom. 12.3 God hath dealt to euerie man the measure of faith Phil. 1.29 It is freely giuen vnto you for Christs cause not onely to beleeue in him but also to suffer for his sake The causes together with God the father are the son and the holy Ghost for as it is said in another place The workes of the Trinitie without are diuided Luk. 24.32 Christ opened the minde of his disciples that they might vnderstand the Scriptures And Heb. 12.2 Looking vnto Iesus the author and finisher of our faith 2. Cor. 4 13. We haue the spirit of faith that is to say we haue faith by the inspiration and gift of the same holy spirit The workmen together with God are the ministers of the worde 1. Cor. 3.5 Who is Apollo and vvho is Paule but the Ministers by vvhome that is by vvhose preaching ye beleeued The instrumentall cause of faith is the hearing of the word of God by the which word the holy Ghost vttereth his power Ro. 10.17 Faith is by hearing hearing by the word of God Esa 57.19 And Act. 10.44 VVhile Peter spake these vvords the holy Ghost fell on alll them which heard the vvord Furthermore another instrumentall cause is the beholding and vse of the Sacraments And to this end God ordained a ministerie in his Church yet so as no force is to be attributed either to the Ministers that speake or vnto the words themselues or to the Sacraments forasmuch as they haue no other effect but only to represent vnto our minds those things for the declaring whereof they are applyed by the ordinance of God but the force and power of them a Mark 16 20 1 Cor 12 6 commeth onely from God and there is but one and the same installer of man into life eternall who was the Creator of him vnto this life temporall 1. Cor. 3.7 Neither hee that planteth is any thing neither he that watereth but God vvhich giueth the increase And Cha. 15.19 I haue laboured more then they all yet not I but the grace of God which is with mee or which vvas present vvith mee And so the voice of
Ghost such is the excellency of the Gospell 3 Of those things which are reported as spoken by God some are so indeed but some other are fained like vnto them by those that doe foolishly vnderstand the Scripture When therefore God doth directly affirme a thing we must simply beleeue him but when men speake we must not without all iudgement and enquirie beleeue euery thing bur rather trie all things and examin them according to the analogy of faith Rom. 12.6 and keepe that which is good now good and true are all one 1. Thes 5.21 What is the subiect of faith wherein it is The soule of a man and that both in the minde a knowledge or vnderstanding a luk 24.45 Ephes 4.23 and a iudgement and consent resting in the word and promise of God and likewise also in the will and heart an apprehension or embracing of the same Act. 16.14 The Lord opened the heart of Lydia that she should attend the things which Paule spake and Rom. 10.10 VVith the heart man beleeueth vnto righteousnesse VVhat is the subiect of faith to whom faith is giuen Not all for all men doe not heare the Gospell b act 17.30 neither doe all that heare it receiue it with a pure heart as it is in the parable of the sower Math. 13.3 Neither doe all obey the Gospell c Rom. 10.17 for the Prophet Esay 53.1 saith who hath beleeued our report Faith therfore belongeth not to all but onely to the elect d 2. Thes 3 2 Iohn 8.47 He that is of God heareth Gods word you therefore heare not because you are not of God and Act. 13.48 As manie as vvere ordained to eternall life beleeued 2. Tim. 1.1 Paule an Apostle of Iesus Christ according to the faith of the elect of God From whence wee gather that faith is vnto vs an vndoubted argument of our election And therefore the reprobate although they doe sometimes seeme and are said to beleeue in Christ as those Temporizers Luc. 8.13 Simon Magus Act. 8.13 yea are endued with a temporarie taste of hauenly gifts e Heb. 6.4 yet they haue not a liuely and sauing faith in as much as they haue not the spirit of adoptiō bestowed vpon them that so they might with open mouth and a full confidence crie Abba Father Gal. 4.6 But they haue onely an hypocriticall and temporarie faith Haue infants actuall faith No indeed not that fayth which commeth by hearing seeing to them the Gospell is not preached For it is playne that those little ones which beleeue Math. 18.6 Are so described by Christ not in respect of their age but of their small vnderstanding forasmuch as hee disputeth of them who may be offended in word or in deed which thing cannot befall vnto infants being as yet of no vnderstanding Although it must not be denied that they are gouerned by a certaine peculier prouidence of God and that there is a certaine seede of faith infused into the infants elected Is there one faith without forme and another formed So certaine schoolemen will haue it who call faith without forme such an assent whereby euerie man euen he that despiseth God doth receiue that which is deliuered out of the Scripture without any godly affection of the heart And they call faith formed when to that assent there is added a godly affection of the heart namely Charitie but this is but foolish For faith rather belongeth to the heart then to the braine Rom. 10.10 With the hart a man beleeueth vnto righteousnesse 2 Seeing faith proceedeth from the spirit of adoption it embraceth Christ not onely vnto righteousnesse but to sanctification also and a fountaine of liuing waters a Iohn 4 14 3 Charitie or the affection of Godlinesse doth no lesse accompanie faith then the light doth accompanie the Sunne And as Gregorie saith Looke how much wee beleeue so much we loue And therefore faith is not without forme neyther can be any way seuered from Godly affection vnlesse it be hypocriticall which is not to be called faith vnlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by aequiuocation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abusion but rather a shadow and likenesse of faith But seeing it is said Gal. 5.6 Faith working by Charitie is not Charitie the forms of faith No more then the bodie is the forme of the soule in that the soule worketh by the bodie And this is but fondly spoken inasmuch as one qualitie is not the forme of another qualitie And if it were yet Charitie doth not forme faith but on the contrarie fayth formeth Charitie for that Charitie is an effect of fayth For Charitie fetcheth his ofspring from faith and not on the contrarie faith from charitie 1. Tim. 1 5. Charitie out of a pure heart a good conscience and faith vnfained Now the cause is not said to be formed by the effect And therfore by that speech true liuely faith is distinguished from a dead counterfeit and barren faith by the marke and effect thereof namely that it is an effectuall working and fruitfull faith which bringeth forth good workes And faith Iames. 2.22 is not called perfect whereunto nothing is wanting for as long as Abraham liued he caried about him flesh and therfore stood in need of that prayer Lord increase my faith but it is said to be perfected by works as the first act is said by the Philosophers to be perfected by the second act namely because by working it doth shew and manifest it selfe which before it began to worke lay hid as if the goodnesse of a tree should be said to be perfected when it bringeth forth some excellent fruit For inasmuch as by the effectes we iudge of the cause therefore by the proportion of the effects the force of the cause doth seeme after a sort to be increased or diminished VVhat is the forme of iustifying faith Trust in the mercie of God through Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firme confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion of the grace of God the father towards vs whereby any man doth as it were with a full course striue toward the marke VVhich be the adiuncts or properties of faith 1 That it be certaine and without doubting 2 That it be continuall and neuer faile 3 That it be liuely effectuall and working How prooue you that certainty belongeth vnto faith 1 Iohn 3.2 The faithfull know themselues to be the sonnes of God but being rather confirmed in the perswasion of the truth of God by the holy Ghost then taught by any demonstration of reason 2 By the consideration of the truth of the promises and power of God For Psal 18.31 The word of the Lord is a tried shield to all that trust in him And Rom. 4.20 Abraham did not doubt of the promise of God through vnbeleefe but was strengthned in the faith and gaue glorie to God being fully assured that he which had promised was also able to doe it 3
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies atrributed to faith in the Scriptures which setteth before vs the goodnesse of God most manifestly without all manner of doubting Rom. 4 2◠so also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.12 By faith we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse or freedome and entrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence by faith in him In briefe there is no man faithfull but he who being perswaded that God is fauourable vnto him is so assured of his saluation as that he doth boldly insult ouer the diuel and death after the example of Paule Rom. 8.38 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come can separate vs from the loue of God And vers 16. The spirit of God witnesseth with our spirits that we are the sonnes of God Is not then the faith of the Elect aslauted with anie vncertaintie vnquietnesse and distrust Yes surely for Dauid Psal 31.23 I said in my hast I am cast out of thy sight And neuer will it be so well with vs in the course of this present life that we shal be cured of this disease of distrust but rather shall be wholly replenished therewithall But this vncertaintie or vnquietnesse faith hath not of it selfe but from our infirmitie Againe we do not therefore say that the elect doe fall away from that sure confidence which they had conceiued of the mercie of God For this cause Dauid himselfe Psal 42.6 why art thou cast downe my Soule and vnquiet within me wait on God For faith truely gets the vpper hand that it may set it selfe against all manner of burdens and lift vp it selfe and neuer suffer the confidence of Gods mercie to be shaken from it And therefore Iob. 13. Though the Lord kill me yet will I trust in him And Psal 23.4 If I walke in the midst of the shadowe of death yet will I feare no euill for thou art with mee And therefore there is no hinderance but that the faithfull at one and the same time may be terrified casting their eyes vpon their owne vnworthines and vanitie and may also at the same time enioy most assured Comfort calling to minde the goodnes truth and power of God Cannot that faith faile As faith receiueth increase according to that Luk. 15.5 Lord increase our faith So it may also receiue decrease may suffer as it were a backsliding so as sometimes by the storms of diuers temptations it may be shaken obscured ouerwhelmed and waxe faint yea euen in the Saints like as reason in dronken men and infants is laid a sleepe and buried as in Dauid when he committed adulterie and in Peter when he thrice denied Christ but yet it is neuer quite shaken off or extinguished For the purpose of our election is sure and therefore it is necessarie that faith which followes election should haue the gift of perseuerance to accompanie it for the gift of God and fath is among them and the calling of GOD are without repentance Rom. 11.29 And Christ himselfe did pray vnto his father surely no lesse for the rest of the elect that their faith might neuer faile them then hee prayed for the faith of Peter Luc. 22.32 c Moreouer Paule Ephes 1.13.14 saith That we after we beleeued were sealed with the holy Spirit of promise and that this spirit is the earnest of our inheritance vntill the redemption of the possession purchased And Phil. 1.6 What good work God beginneth in his elect the same he will performe vntill the day of Iesus Christ And therfore how small and weake soeuer faith be in the elect yet because the spirit of God is a pledge and seale vnto them of their adoption the print thereof can neuer bee blotted out of their hearts Lastly seeing that the faith of the elect is opposed to temporarie faith it followeth therefore that it is perpetuall But shall not faith once haue an end In respect of the obiect namely Christ as he is offered in the word and sacraments faith shall vanish away at that time when we shall haue Christ present in heauen as the Apostle saith 1. Cor. 13.8.10 Prophecyings shall be abolished and knowledge shall vanish away when that which is perfect is come then that which is in part shal be abolished For there will be no vse of faith when those things are performed and indeede fully exhibited which wee doe in this life beleeue and hope shall be giuen vnto vs. But if wee speake absolutely of Christ without the integuments of the word and Sacraments then faith in him or if ye had rather so terme it the thing it selfe called by that name that is to say the knowledge and apprehension of Christ shall neuer cease but shall be most perfect in heauen not now any more by the ministerie of the word but by the beholding and contemplation of Christ himselfe The knowledge it selfe I say shall not be abolished nay it shall be perfected but the manner of knowing shall yeeld and giue place vnto the beholding of God himselfe For this is that which the Apostle called perfect 1. Cor. 13.10 After that which is perfect is come But is a faint faith in Christ a true faith Yea indeed For more and lesse doe not change the kindes of things and it is referred vnto one and the same Christ neyther doth it swarue form him and therefore as touching reconciliation with God Remission of sinnes and life eternall it obtaineth no lesse then the most strong faith though it do it not so strongly and with lesse fruit And therefore Esay 42.3 Christ will not breake the brused reed nor quench the smoaking flaxe That is to say those that are weake in faith he will mercifully aduise those that are staggering and wauering in faith he will confirme and strengthen and those that haue any sparke of the truth though it be as it were dying hee will cherish and maintayne Rom. 14.1.3 Him that is weake in the faith God hath receiued And 2. Cor. 12.9 The power of God is made perfect through weakenesse Which is the third adiunct of faith That it is liuely and effectuall in the elect Whence is it that it is called liuely and effectuall First from the affections secondly from the actions which it produceth in the beleeuers The affections are those which are stirred vp in the heart of the beleeuers by the apprehending of Christ with his benefits by faith 1 A liuely and assured feeling of Gods loue towards vs diffused in our hearts a Rom. 5.5 2 An assured hope and expectation of life eternall b Ibidem 3 A filiall loue and feare or reuerence whereby the faithfull doe endeuour to please God and doe verie carefully feare and beware to offend him also a loue of Christ and a delight in him For the loue of God is not of the essence and nature of faith but a
termes of faith and hope are taken one for the other b 1. Pet. 1.5 Rom. 8.24 And as Luther saith faith beholdeth the word of the matter hope looketh vnto the matter of the word Moreouer faith receiueth Charitie giueth and bestoweth Charitie is begotten of faith and not on the contrarie faith maketh vs the sonnes of God c Gal. 3.26 charitie trieth vs d 1. Ioh. 4.7 Iohn 13.35 whether we be the sonnes of God The obiect of faith is Christ offered in the Gospell with all his benefits the obiect of Charitie is God and our neighbour a Mat. 22 37 39 Furthermore faith endureth in this world and shall passe into a perfect knowledge in the other world but Charitie shall flourish most of all in the world to come 1. Cor. 13 13. The chiefe of those three vertues is Loue In respect of the vse namely toward our neighbour whereas the other two go no farther then the person of the beleeuer and hoper VVhat are the contraries of faith 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infidelitie the vnbeleefe of all infidels who say in their heart There is no God Psal 14.1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that difficultie to beleeue of the Christians which heare the word and doe not beleeue it and which conceiue a faith of God not according to the Scriptures but according to the imaginations of their owne hearts 3 Security of the flesh and contempt of Gods Iustice wherby sinnes are punished 4 The Iewes confidence in the flesh b Phil. 3.3 5 Presumption and confidence of our owne strength workes merits righteousnesse and worthines such as was in the pharisies Luke 18.11.12 6 Confidence and trust in the helpe of man c Esa 30.2 7 That Academicall distrust and doubting of God of the certaintie of Gods word of the grace of God or the forgiuenesse of sinnes that so that selling of workes of supererogation and suffrages for the dead may the more easily be retained 8 Desperation 9 The errrour of the Papists which say that faith is not onely of those things that are reuealed in the Scripture but likewise also of those that are deliuered by hand without writing Also that there is a beginning or bringing cause of all other vertues for the which we are iustified That there is a habite formed by Charitie vnto righteousnesse Moreouer that faith and doubting are not opposites and that wee can no otherwise determine of the fauour of God towards vs then by morall coniecture Besides what the Church beleeues that is the Catholicke truth That faith may remaine in the wicked and that therefore it doth not iustifie then which nothing can be said more slaunderous against sauing faith of which Christ saith Hee that beleeueth in him shall not perish but shall haue eternall life Iohn 6.40 Furthermore that faith is occupied onely in generall propositions as Hee that keepeth the commaundements shall enter into life And Hee that beleeueth and shall bee baptised shall be saued But not in these Particulars I shall enter into life I shall be saued or My sinnes are forgiuen mee For it were a vaine confidence for hope to applie those generall sentences vnto particulars and seueralles which yet may bee deceiued whereas Paule saith directly contrarie Rom. 5.5 Hope maketh not ashamed Lastly they account it impudencie or presumption to hope any thing without desert 10 The madnesse of certaine fanaticke persons who doe seuer the internall word as they call it from the ministration of the outward word And finally the madnesse of the Anabaptistes who dreame of the perfection of faith ⧠The thirtieth common place Of Repentance where of Regeneration From whence is Repentance deriued THE Latine word poenitentia is deriued from poena punishment because there is a kinde of punishment in those things which are shamefull or loathsome vnto vs. And therefore if we looke vnto the propertie of the Latine word it rather agreeth with contrition or sorrowes which are in our soules through the acknowledgement of our sinnes then it doth with conuersion vnto God In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshuba conuersion or reuersion turning backe according to that Ier. 4.1 If thou wilt returne vnto me returne saith the Lord. By a metaphore borrowed from them that haue strayed out of their way and after long wandering doe returne vnto their first high way In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly afterwit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after the deed done to be wise to change our mind and purpose for the better to returne vnto a sound mind and so to grieue for the error by past as to amend it Whereupon some will haue it deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madnesse and folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards as if it should be the correcting and amending of madnes and folly for alwaies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundnesse of mind And the matter it selfe well agreeth with both these interpretations the summe whereof is this That forsaking our selues we should turne vnto God and laying aside the foolishnesse of sinning we should put on a new minde and become wiser By another Greeke word it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine poenitentia of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a thing done to be sorie grieued for which the Latines properly say poenitere So 2. Cor. 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfyeth to take griefe for any thing that is done Although I made you sorie by a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe not repent though I did repent And Rom. 11.29 The giftes of God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Such as can neuer displease him seeing once they did please him Also it is taken in ill part as it is written of Iudas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grieuing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought againe Math. 27.3 signifying sorrow and griefe wherewithall hee was swallowed vp For euerie man doth not repent that is sorrowfull and grieued but oftentimes falleth into a worse case then hee was before whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy Scriptures is alwaies taken in good part and signifieth sauing amendment Notwithstanding the Latine interpreter hath translated both the Greeke words by the word Poenitentia How many waies is the terme of Repentance vsed Foure waies 1 Synecdochially 2 Generally for the whole turning and conuersion of man to God 3 Specially for Regeneration 4 For the outward profession of Repentance VVhat is repentance taken Synecdochically It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sting of sinne or the prick of conscience and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a displeasing which the Greeke Diuines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wounds the soule commonly we call it Contrition And they make it double or of two sorts Legall by the preaching of the Law whereby the sinner being wounded with the searing
not referred to a qualitie but to the relation which consisteth in a flowing out and respect rather then in the place of abode And besides it is now so imputed vnto vs as hereafter liuing with Christ in heauen wee shall really be clothed with the righteousnes of Christ and shall liue by that life of Christ which is now onely begunne in vs and shall be perfected hereafter How doth the righteousnesse of the law and the righteousnesse of the Gospell differ Not in matter or forme but in the efficient the subiect and the end Not in matter because both of them are obedience performed vnto God Not in forme because the rule of both is the law of God for God acknowledgeth no other righteousnesse but that that agreeth with this law And therfore Rom. 3.30 The law is established by faith both because the righteousnes of Christ is the full performance of the law as also because we are by faith clothed with the spirit of Christ which working in vs we doe begin to will and to doe things appertaining to God and so by him the obedience of the law is begun in vs and Rom. 8.3.4 God sent his sonne in the flesh that the righteousnesse of the law i. that verie thing which the law requireth namely the fulfilling of righteousnesse and the perfect integritie of our abilitie all which we doe freely attaine by Christ apprehended by faith might be fulfilled in vs that is to say indeed in himselfe and as I may so say by application for by faith he and his righteousnesse are made ours and Gal. 4.4 Christ was made vnder the law that is subiect vnto the law both by doing and suffering that hee might redeeme those that were vnder the law i. which were subiect vnto the lawe But they differ in the subiect and efficient because the righteousnesse of the law is performed in and by that man who by the same is accompted righteous of which sort there is none but Christ himselfe The righteousnesse of the Gospell is a perfect fullfilling of the lawe performed not in or by that man who is thereby accompted righteous but by another namely Christ which performance notwithstanding is accompted to come from the man himselfe And therefore Rom 10.5 c. The righteousnesse which is by the Lawe standeth thus The man that doth these things shall liue in them Leuit. 18.5 But the righteousnes that is of faith promiseth free saluation If thou shalt beleeue in thy heart and confesse with thy mouth the Lord Iesus and that the Father hath raised him from the deade thou shalt bee saued They differ also in the end for the end of the righteousnesse of the Gospell is the glory of the mercie and iustice of God but the end of the righteousnesse of the Lawe is rather the glory of men a Rom. 3.26 27 4.12 Ephes 1.6 because man should haue whereof to boast himselfe VVhat thing is there agreeable vnto Iustification or of the like nature with it Regeneration or the giuing of the holy Ghost or Sanctification Viuification Renouation or the infusion of grace by little and little decaying and altering our corrupt nature eyther also inherent righteousnes which being communicated vnto vs by the holy Ghost doth shew it selfe outwardly by workes and whereby wee are iust not before God but before men and are by him acknowledged and accompted for iust and it appeareth by the mortification of sinne or the olde man and renouation of the new i. by the hatred of sinne and loue of righteousnesse and zeale of good works and it is vsually called inchoated or begunne obedience Whereof 1. Iohn 3.7 He that doth righteousnes is righteous and Apoc. 22.11 He that is righteous let him be more righteous Can Regeneration be separated from Iustification No but yet they may be distinguished neyther are the two benefits of Iustification and Sanctification euer to be confounded as of Iustification he saith Psalm 32.2 Blessed is he to vvhom the Lord imputeth not sinne and of renouation he addeth And in vvhose spirit there is no guile For as in orignall sinne which we haue from Adam there are two things namely the guilt and imputation of that sinne and disobedience as it is said Rom. 5.12 In vvhom namely in Adam vve haue all sinned and that which followed that namely the priuation of righteousnesse So if the opposition be true betweene Christ Adam as contrarie causes and then betweene sinne and righteousnesse as contrarie effectes for after the like and selfe same manner righteousnesse is by Christ as sinne was by Adam it must needes be that we must haue both the imputed and the inherent righteousnesse But in the former consisteth the true Iustification of vs before God because that onely is perfect and maketh a quiet conscience a Rom. 5.1 in the other consisteth our Innouation wherein we must of necessity daily profit but yet not rest vpon it before God seeing it is but imperfect b Rom. 7.18 Doe Iustification and sanctification agree in nothing They agree 1. in the efficient cause For God is the authour of both through the merit of Iesus Christ 2. in the instrumentall cause which is faith the instrument of Iustification by receiuing it the instrument of sanctification not by effecting it c 1. Tim. 1.5 3 In the scope and end for they both tend to one end Iustification as the cause sanctification as the waye Ephes 2.10 vve are created in Christ to good vvorkes vvhich God hath prepared that vve should vvalke in them Is there any difference betweene Iustification and the giuing of the holy Ghost Yes euen as Luk. 15.20 the prodigall sonne is reconciled to his father onely of his meere mercie wherewithall his Fatherly heart is inflamed not for all the ornaments which are bestowed vpon the partie reconciled Which is the difference betweene Iustification and Renouation They differ in beeing 1. In forme for Iustification is the remission of sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imputation of righteousnesse or acceptation of the person to life eternall of Gods mercie for the lambe of Gods sake that taketh away the sinnes of the world But Renouation is by the Holie Ghost dwelling in the hearts of those that are iustified and kindling new motions agreeable vnto the will of God and reducing them from impure qualities vnto pure qualities So that the giuing of the holy Ghost is not a part of iustification but an appendice or part of this so great benefit a sealing vp and testifying of iustification receiued for the Mediators sake according to that Ephe. 1.13.14 In vvhome vvhilest yee beleeue yee are sealed vvith the Holie spirite of promise vvho is the pledge of our inheritance 2. In subiect For the subiect of righteousnesse is not in vs but in Christ but the subiect of sanctification is the minde will affection and all the outward members a Rom. 6.19 Colloss 3 5 3. In the Obiect For iustification respecteth the
perfect obedience of Christ but our sanctification hath the Lawe for his obiect 4. In the nearest efficient cause Iustification hath not the cause in vs because it dwelleth not in vs Sanctification hath the will which is the beginning of all humane actions for the beginning of action is deliberation of deliberation will and reason And in respect of the persons efficient for Tit. 3.5 Regeneration and Renouation are attributed vnto the Holy Ghost as to the efficient But iustification is wholy ascribed vnto Christ In thy seede shall all nations be blessed Gen. 22.18 5. In effects Iustification absolueth and acquiteth vs beefore Gods Iudgement Seate Sanctification doth not so 6. Iustification is an act vnseparable but Regeneration is an act separable because it is not perfected in an instant but by a certaine order or successiuely and by degrees according to the good pleasure of God and it is here begunne and shall be perfectted in the life to come Moreouer Iustification is a matter of meere gift but regeneration is a matter of our obedience 7. Paule doth notably expresse the difference of him that is to bee iustified and him that is to bee regenerate for hee that is to be iustified lamentably crieth out of his inherent righteousnesse Rom. 7.24 O wretched man that I am who shall deliuer mee from the bodie of this death But flying to imputed righteousnesse which is grounded only vpon mercie hee doth exceedingly reioyce and with a ful confidence tryumpheth ouer life death and al aduersities whatsoeuer Rom. 8.33.34 c. What are the instruments or meanes of iustification The instrumentall cause outwardly shewing and offering the benefit of iustification is the voice of the Gospell Rom. 1.16 The Gospell is the power of God to saluation to all that beleeue that is to say it is the instrument of God truely powerfull and effectuall to saue For the righteousnesse of God is thereby reuealed from faith to faith Hereupon it is called the word of beleefe a Act. 5.20 the vvorde of saluation b Act. 13.26 the word and ministerie of reconciliation c 2. Cor. 5.19 The administring causes and witnesses of this blessing but not the sellers thereof are the ministers of the Gospell according to that Iohn 20.23 Whose sinnes yee remit they shall bee remitted and whose sinnes yee retaine they shall bee retained And 1. Tim. 4.16 Take heede vnto thy selfe and vnto Doctrine continue therein for in doing this thou shalt both saue thy selfe those that heare thee namely because faith is by hearing and hearing is by preaching The instrumentall cause inwardly is also twofold 1. The instrument giuen by God or the hand apprehending and receiuing the grace of Iustifycation offered is sauing faith infused into the beleeuers by the Holy Ghost Rom. 3.28 Therfore vvee conclude that a man is iustified by faith without the workes of the lawe So euery where By faith d Gal. 2,6 Through faith e Eph 2.8 of faith f Rom 3 28 for these are all of one signifycation but in no place are we said to be iustified or saued for faith Rom. 10.8 This is the vvord of faith which we preach And hereupon it is called righteousnesse of faith in regard it is apprehended by faith when the Gospell is beleeued 2. The inward sealing cause is the holy ghost who sealeth Iustification in our hearts so as wee cannot doubt therof Eph. 1.13 Wherein also after that ye beleeued ye were sealed with the Holie spirit of promise which is the earnest of our inheritāce And 1. Cor. 6.11 You are iustified by the spirit of God in the name of our Lord Iesus Christ 3. The outward sealing causes are the Sacraments the one of initiation or entrance the other of Redemption Rom. 4.11 He receiued the Circumcision as the seale of righteousnesse which is by Faith Also 1. Cor. 11.23 and Tit. 3.5 He hath saued vs by the washing of the new birth and renewing of the holy Ghost In what sence then are we said to be iustified by faith Not by any inward dignitie or merit of faith it selfe not as it is a worke or new quality in vs not by any force or efficacie of Iustifying taken from Charitie nor because it hath charitie adioyned to it or worketh by it not because faith doth participate of the spirit of Christ to the end the beleeuer may be made righteous for that wee are commaunded to seeke righteousnesse not in our selues but in Christ a 2. Cor 5 2◠But wee are iustified by faith in regard it doth receiue and embrace the righteousnes that is offered in the Gospell Rom. 1.16.17 The righteousnesse of Christ is reueiled from faith to faith For as to iustification faith is a thing meerely passiue bringing nothing of our owne to procure vs fauour with God but receiuing that from Christ which is wanting in and toe our selues How then is faith said to be imputed for Righteousnesse Not absolutely but by Relation namely when it is vnderstood not to be alone but with his obiect Christ crucified as Rom. 3.22 The righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And verse 25. through faith in Christes bloud In which places by the word faith by a metonymie of the thing cōtaining for the thing cōtained Christ crucifyed is vnderstood but as he is apprehēded by faith In this sence Faith was imputed to Abraham vnto righteousnes or for righteousnes Rom. 4.9 And faith is imputed for righteousnesse vnto euerie one that beleeueth that is to say Christ crucifyed apprehended by faith is accounted our righteousnesse It is accoūted I say of god pronouncing from his tribunal seat the sentence of righteousnesse Euen as therfore the hand that receiueth a treasure that is giuen doth not enrich vs but the treasure that is it that enricheth so neither doth the work or action of faith iustify vs but Christ himself whom we apprehend by faith And this is that that the sound Diuines say that we are iustifyed by faith Correlatiuely that faith is imputed for righteousnes by reason of the obiect which assertion is plainly proued by that of Paul Rom. 3.27.28 Gal. 2.16 Where this sentence We are made righteous by faith is opposed vnto this proposition Wee are iustified by vvorkes as beeing contradictories Wherefore it is manifest by the nature of contradiction that no man is iustified by faith as it is a worke either our worke or Gods worke in vs but as it includeth the merit of Christ To speake properly and simply incredulitie is repugnant vnto faith and to the workes of the Lawe not working or the intermission of good workes is opposite but in respect of Iustification faith which resteth vpon the merit of Christ and workes which rest vpon the merits of Christ are contraries Hereupon also it is that Paule doth oppose the righteousnesse of the lawe and the righteousnesse of faith as contraries betweene themselues when Phil. 3.9
or to offer to God that which displeaseth him or agreeth not to his maiestie And when we are the Lords we cannot tye our selues to any thing An example of such vowes we haue in our late Rebells which is contrary to his will 2 That the speciall vowe be included in the common vowe Therefore they sinne who vow obedience to an Abbot or to a certaine order and doe withdraw themselues from the obedieÌ„ce of parents of Magistrates and of Christ himselfe often voweing against both Christ christian gouernours 3 Let vs not despise the creatures of God as they doe who certaine dayes or in the whole course of life doe abiure these or those meates the vse whereof God hath graunted vnto vs for our commoditie with giuing of thankes With what minde and to what end is a vow to be made In generall to the glorie of God profit of our neighbour Therefore vnlawfull was the vow of Michahs mother a Iud 17.3 who vowed the money first taken away from her by her sonne and then restored againe for religion sake to make an Idoll at the siluersmiths Such was the oth of Herod b Mat. 14.7 and also of them which vowe pouertie and are fatted of that which is another mans But in speciall their are fower ends of a right or lawfull vowe whereof the two former do respect the time past the other the time to come and the vowes of the former ends are exercises of thaÌ„ksgiuing but the vowes of the latter are exercises of repentaÌ„ce Which is the first end of a lawfull vowe That we may testifie our thankfulnes towards God for benefits receiued such as was the vow of Iacob c Gen. 28.2 and of the Israelites d Iosh 6.19 and of Anna e 1 Sam. 1.11 such are al the vowes of which mention is made in the Psalmes f Psa 22.26 56 13 116.14.18 Which is the second end That to turne away Gods wrath we may punish our selues for offences committed 1. Cor. 11 31. for if we would iudge our selues we should not be iudged Which is the third When as by a vow we take from our selues the vse for a time of a certaine thing otherwise indifferent that wee may be made the more circumspect 1. Cor 6.12 I will not be brought vnder the power of any thing And 9. chap. 27. I beat downe my bodie bring it into subiection least by any meanes after that I haue preached to others I my selfe should be reproued Which is the fourth When wee doe binde our selues by a vowe that as it were by that spurre we may be stirred vp to the dueties of piety and of our vocation as when any student that he may driue away his sluggishnes doth tye himselfe by a vowe to certaine howres of reading and of prayers What caution is to be vsed in all these That in vowes we be most sparing because they which lightlie leape vnto them either do after a while repent them or slauishlie and by consent and not without greefe and yrkesomnes doe break their taske and so doe marre the grace of the worke 2. That we doe aduisedlie determine and that there be an agreement of heart and tongue 3. That the vowe be made with coâ—dition if the Lord will a Iam. 4.15 neither let it be promised for euer least that we cast snares vpon our selues by out rashnesse Are vowes from the lawe or of faith that is to say Legall or Euangelicall enioyned to the ancient people onely or to Christians also Vowes in time past were certaine parts of the Ceremoniall Lawe whereby men in dangers did flee vnto God and which they did vndertake in time of warre such was the vowe of the Israelites Numb 21.2 Israell vowed a vow vnto the Lord saide if thou wilt deliuer and giue this people into my hand then I will vtterly destroy the cities So was Iericho deuoted Ioh. 6.7 So Agag with all his pride c 1 Sam. 15 3 Moreouer they who were mindfull of Gods benefits either for benefits receiued or to be receiued as for obtaining plentie of cattel an oxe or a calfe out of the heards or for ofspring they did dedicate a son or daughter before he was conceiued or for health if any had fallen into a grieuous disease or for deliuerance from danger they did offer to God gifts and voluntarie sacrifices or themselues for a more strict seruice that they might shewe forth thankefulnesse Such as was the vowe of Iacob Gen. 28.20 If God will be with me and will keepe me in this iourney which I goe of all thou shalt giue me will I giue the tenth vnto thee And of Anna a vowing her sonne vnto God and of Dauid Psal 132.2 Or they did vse vowes for discipline sake for the exercises of puritie holines sobrietie and of other vertues And therefore in the law there were precepts Espcially such as were the vowes of the Nazarites b Numb 6.3 of not drinking wine and strong drink or of not cutting the haire or of not polluting himselfe at a funerall by touching of a dead bodie or by mourning that they might be taught to abstaine from too much trimming or decking of the bodie they might not be troubled in their head and be prouoked vnto lust and that they might be free from more vehement affections suppose mourning or mirth all which do greatly hinder spirituall thoughts Such was the vow of the Rechabites c Ier. 35 of not drinking wine of not planting vineyards and finally of liuing in tents And these vowes in respect of the forme where either Categoricall or absolute and simply affirmatiue which without exception or condition did dedicate something to God freely such are those which are spoken of Leuit. 27. And the vowes of the Nazatites or Hypotheticall which had a condition annexant such as were all almost pertaining to warre and of Iacob if God will be with me And of Anna If thou wilt giue me a sonne But by the comming of Christ together with other ceremonies the necessity of vowing is taken away nether is there any precept therof extant in the New Testament d Act. 18 18 21.26 For wheras Paule tied himselfe to a Nazaritish vowe it was done in regard of the time and other circumstances namely that to the Iewes he might become a Iew to theÌ„ that are vnder the law as though he were vnder the law and moreouer that he might be made all things to al men In respect of things indifferent that he might win all men vnto Christ 1. Co. 9.30 Notwithstanding although they are not inioyned to Christians yet they are not vnlawful wherby as it were with certain exercises they may confirme their wil to do wel may restrain themselues from doing ill so that in vowing they obserue the cautions before remembred Is it lawfull to breake vowes Truly in old time vnder the law it was needfull that
among themselues one from another For by reason of the twofold circumcision the one outward the other inward it comes to passe that Paule makes two kindes of Iewes i Rom. 2.28 And Stephen called the Iewes men of vncircumcised hearts and eares which yet stucke plunged in the vice of nature corrupted which would not indure to heare the voice of God as we are all by nature k Act. 7.51 3 That the circumcised might be put in minde of their dutie know that the good things promised did belong vnto them might stand to their couenant and promise and might confirme themselues in aduersity by calling vpon God in prosperity by the signe of the promises of GOD l 1 Sam. 17 26 and of the couenant as we may see in the example of Ionathan and Dauid encountering with Goliah l. 4. That they might be instructed concerning the corruption of nature which could not bee amended but by the effusion of bloud and also of the blessed seed which should come into the world 5 That it might be a seale vnto them that beleeue of righteousnesse and faith that is of that righteousnesse which is brought vnto vs by faith in Iesus Christ a Rom. 4.11 6 That they might bee put in minde of the spirituall circumcision of the heart mouth eare eyes and of the rest of the members nnd might labour for it and of the restipulation and binding themselues to keepe the law and so might be a Sacrament of Repentance 7 Of the continuall bearing of the Crosse and of the first fruits of our bloud to be offered to him who should shed all his bloud vpon the Crosse for vs. Wherefore were those Infants to be cut off which were not circumcised the eight day Eyther because as some thinke in them being taken away out of this temporall life by the sword or by sicknesse or by some other casualtie or else as others think being excluded from the societie of Gods people their parents migh the punished for their impietie that is for the neglect of the seale of the couenant of God For as God doth in the person of the father adopt the infant of the beleeuers So also when the father doth contemne so great a benefit the infant is truly said to be barred out of the Church which beareth not about him the marke and badge of adoption Neyther is there any cause why we should complaine of the seueritie of God seeing all are borne the children of wrath and of condemnation b Eph. 2.3 Or else because if the Infants themselues being come to age had neglected circumcision or else approoued of the neglect of it by their parents they should be excluded from the communion of saints here in the world to come that all the Church might receiue profit by such a judgement as carieth with it a manifest testimonie against all contemners of the Sacraments For this cause he would haue slaine Moses because he tooke not order to haue his sonne Gerson circumcised c Exod 4.24 so those which were borne in the wildernesse vnder Moses were not admitted the inioying of the promised land before that they were first circumcised d Ios 5.3 How long must it continue In deed the inward and spirituall Circumcision for euer whereupon it is called the couenant of the world that is perpetuall e Gen. 17.7 13 as touching the substance of it to be continued for euer in Christ although in signes it may be chaunged And the mysticall as concerning the externall vse vntill the first comming of Christ 1 Because seeing Christ is the end of the law f that continuall time which was prescribed to the Ceremonies of the law as the Temple g Psal 132 14 and the Sabbath h Exod 31 16 at the time of Christ his appearing and all the blood of the Ceremonies ought to cease in the blood of Christ and because that which was signified to be exhibited by circumcision was exhibited namely the seed of the woman which is Christ the Lord borne of a most chast virgin 2 Because by him the truth of Circumcision was accomplished in the Crosse 1. and that wall broken downe whereby Israell was deuided from the Gentiles so that if any man be now circumcised he denies Christ to be come makes him vnprofitable to himselfe 1 Ioh 1 17 Gal. 5.2 Behold I Paule say vnto you if ye be circumcised Christ shall doe you no good 3 Because the Lord promised by Ieremias 31.31 To make a new couenant not as touching the substance and the scope of it for Christ is the substance and the scope of both the couenants but in respect of the signes which are changed Lib. 32 Cap 9 contra Manich Therefore that which the Iewes say Whatsoeuer is once well done ought in no case to be changed is not true For the occasion of the time being changed that which was well done before good aduise often requireth to be changed saith Augustine The word Holam doth not alwaies signifie a time hauing none end but eyther a long time or else a certaine space of time and limited for a certaine continuance Therefore the Apostles a Aâ—t 15.24 determined that Circumcision was not to be imposed vpoÌ„ the Gentiles Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision Now in that he himselfe did circumcise Timothie he did it not of necessitie but of fauour to maintaine peace and the better to further the course of the Gospell vntill the libertie which is brought by Christ was better knowne c Act. 16.3 Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was fulfilled and who came also to abolish circumcision he himselfe that circumciseth other mens hearts why was hee circumcised 1 To the intent that hee might testifâ—e that hee was true man of the stocke of Abraham our brother and fellow of the same couenant with vs for which cause it pleased him to be bound with the signe of the new couenant also that he might shew that he was the keeper of both the Testaments 2 That he might be made subiect to the law and we might be deliuered from the curse of the Law by him d Gal. 4.4 3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh as our Baptisme receiueth vertue from his Baptisme 4 To commend vnto vs the discipline of the law and the vse of the Sacraments 5 Because the truth of Circumcision to wit the taking away of the old birth was not fully compleat in the birth of Christ but in his passion and resurrection And therefore we need not carnall Circumcision in the flesh because as we died with him in his death and rose againe with him when he rose againe So also in him are we circumcised with circumcision not made with hands putting off the bodie of sinne
of God is within vs b Luk 17.21 Rom. 14.16 as also because the Gospell euen without the sacraments is the power of God to saluation to all that beleeue Rom. 1.17 as also lastly because the faithfull are neuer depriued of the matter of the Sacraments although they are constrayned to want those visible signes How doe Sacraments differ from Miraclesâ—s 1 In nature or definition For true miracles are strange works being the same thing which they shew and exhibiting the things themselues at the sight whereof the minds of men doe wonder done for the confirmation of generall doctrine to the vnbeleeuers c and bring authoritie to them that teach Now sacraments be vsuall works 1. Cor. 14.8 taken from daily vse which bring no wonder with them being one thing indeed signifying another for the confirmation of the faith of the beleeuers promise of grace 2 In time For miracles are extraordinarie which endure but for a time in the Church But Sacramentes bee ordinarie workes which are to bee vsed vntill the ende of the world What is the end of Sacraments 1 The first and most principall which doth good vnto the consciences in respect of God that they should bee not onely figures Emblemes manifest resemblances and pictures a Gal. 3. or looking glasses and signes which should declare and as it were paint before our eyes and teach what Iesus Christ hath performed and doth performe for vs but also that they might be seales and pledges of Gods promise imbraced by faith or of the righteousnesse which is of faith or of our incorporation oâ— communion with Christ therefore they are confirmations of our faith b Rom. 6.3 Gal. 3.24 1. Corinth 10.16 As many of vs as bee baptised wee are baptised vnto his death the breade which we breake c. 2 The subordinate ends in respect of vs 1. That they might be signs of confession and badges of the profession of true religion wherby we might be discerned from other sectes as souldiers are discerned by their militarie liueries 2. That they might preserue the memorie of the benefits of Christ Ex. 12 1â— This day shall be vnto you for a remembrance And 13.9 It shall be a signe in thy hand and as a thing hanged vp for remembrance betweene thine eyes Luke 22.19 Do this in remembrance of me 3 That they might be testifycations of our thankfulnesse 4 To be admonitions of our dutie toward God when as thereby we do openly professe wee desire to be accounted among the people of God and that we desire to worship the true God alone who hath reuealed himselfe to his people as well in his vndoubted word written by his Prophets and Apostles as also by these Sacraments and doe binde our selues to him vnto the studie of obedience pietie and innonencie 5 That they might be as sinewes of publicke assemblies and of the communion of the Church lastly to be the bands of mutuall loue and concord betweene the members of the Church vnder one head Christ d Act. 10.45 1 Cor. 10.7 Eph. 4.5 Which ends are comprehended in the other part of the Couenant Which is the right vse of the Sacraments 1 That they be vsed according to the prescript rule of God without mayming or deprauing them 2 That they be vsed of those for whom they were appointed that is such as be of the household of Christ 3 For that end for which they were ordayned the which vse doth require faith in the receiuer to apprehend the thing signified that is the promise of grace and remission of sinnes otherwise the promise is vnprofitable vnlesse it be imbraced by faith Acts. 8.37 If thou beleeuest with all thnie heart thou maist be baptised Math. 3.7 Iohn baptised them confessing their sinnes What be the effects of the Sacraments The mouing or stirring of the heart to beleeue and the confirmation of faith For as the audible word entering into the cars striketh the heart euen so the Sacrament as a visible word entering into the eyes stirreth vp the heart to beleeue by the inward working of the holy Ghost whence commeth the applying of Christ and his benefits then there followeth the increase and strengthening of faith and euery day a more neare growing vp with Christ that he might liue in vs and we in him Gal. 2.20 What punishment doth remaine for contemners of the Sacraments A grieuous punishment not that God standeth vpon the ceremonies but because he would haue honour giuen to the pledges of his grace because of that great good which is reaped of them For this cause he thought to haue punished the negligence of Moses because he had omitted the circumcising of his sonne not onely by forgetfulnesse or carelesnesse but because he knew very well that it was an odious thing eyther to his wife or else to his father in law a Exod. 4.21 So amongst the Corinthians when the holy Supper was profaned the plague was spread among them because it was a monstrous sinne to make so light account of so precious a treasure b 1 Cor 11.18.30 What is contrarie to this dostrine 1 The errour of all those which eyther deuise new sacraments or else doe add or detract something from those which be instituted of God 2 The error of the Anabaptists who affirme that the sacraments are onely an outward badge of Christianitie and that they bee onely certaine remembrances excluding the true giuing and spirituall receiuing of the things signified and lastly that in the sacraments are onely contained figures and signes of the morall commaundements 3 Of the Donatists who hold that the Sacraments being administred by euill men are of no efficacie or weight 4 Of the Manichees who taught that the signes being changed the things were changed 5 Of the Ebionites who would haue the Iewish rites to bee retained with the rites of Christians 6 Of the schoolemen who taught that the Sacraments of the olde law did no more but shadow out grace but the sacraments of the new law doe conferre grace 7 Of the Papists who say 1 That the Sacraments of the new Couenant doe containe and by themselues conferre or merite grace and iustifie or pardon sinnes and sanctifie by the very deed doue yea without the good affection of the partie vsing them that is without faith 2 They appoint seauen sacraments as necessarie Baptisme Confirmation the Eucharist Penance extream vnction voluntarie Orders and Matrimonie 3 They think that by vertue of the words as by a magicall charme the natures of the things are changed and cease to be that they were before 4. In the administration of the Sacraments they vse an vnknowne tongue 5. They giue the sacraments to thinges without life 8 The errour of those who vse the name of a Testament properlye for a Sacrament whereas this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Couenant made between them that be at ods which can
appointment of God whence commeth such confusion and disorder in the world that for the most part it goeth well with the wicked and ill with the good I denie that is Disorder But it is the most wise ordinance of God whereby he suffereth the wicked to florish thereby to make them inexcusable but the godly to be scourged that their saluation may so much the better be furthered thereby a Pro. 3i 12. Heb. 12.10 And so the Doctrine of the iudgement which is to come is more confirmed Also this life is short neyther are the punishments in this life of great continuance nor the pleasures of this life but eternall good and euill things are no vading shadowes Moreouer hainous sinnes for the most part are punished with grieuous plagues in this life eyther in the bodie of the sinner himselfe or in his posteritie There is no doubt but all the actions of the godly are directed by God but doth God also worke in the hearts of the wicked as Augustine speaketh in the booke of Grace and Freewill and doth he decree and gouerne their works He that receiueth and alloweth the holy Scripture can in no sort denie it namely that nothing can be done but which he decreeth For Exod. 4.21 7.3.9.12 10.1 God speaketh thus I will harden the heart of Pharaoh that he shall not let my people go Deut. 2.30 The Lord hardened the spirit of Sehon King of Hesbon and made his heart obstinate And Paule saith thus Rom. 9.18 God hardeneth whom he will An example hereof is in Semei 2. Sam. 16.10 To whom God spoke that he should reuile Dauid In the booke of grace and free will chap. 20. not by commaunding that he should obey saith Augustine but in his iust iudgement enclining and disposing his will in it selfe wicked and his euill minde by such punishment to exercise Dauid So the Medes and Persians are termed to be sanctified of God and instrumentes of Gods wrath The King of the Assyrians is said to be in the hand of God as a rod a staffe a hatchet and a saw Isa 13.3 5.3.5 10.5.15 Yet doth he also set limits to their malyce that they extende not their crueltie further then him pleaseth yea he turneth euen the wicked things which the vngodly doe to verie good endes seruing for his glorie and the saluation of the elect But doe we not make God the Author of euill by this meanes Farre be it from vs for the wicked are so set on worke by God that they also play their owne parts to wit by their depraued counsell purpose and will for the euill which they will they will it voluntarily freely and without compulsion or violent constraint as also doe the euill Angels Againe God doth not infuse malice into the willes of the wicked as he infuseth goodnesse into the hearts of the godly neyther doth he compell or allure their willes to sinne but he onely mooueth euill or sinning willes such as hee findeth them become by the corruption which hath ensued the falling away of diuels and men from God such I say he mooueth enclyneth turneth and directeth wisely iustly mightily where when how and as farre as he pleaseth either mediately or immediatly to follow or auoide obiects that they who purpose no such thing may fulfill that which the hand and Counsell of God hath decreed a Act. 4.28 Moreouer good writers haue vsed thus to speake that God indeede worketh in the Godly and by the godly but say they he worketh by the wicked but not simply in the wicked But are not they which commit euill deedes excused hereby No. 1. First because they are reprooued by their owne conscience And the actions of God and of wicked men differ in that which is willed that is in that end which he and they properly aime at neither do they that they do to obey God but to satisfie their owne lusts a Isa 10.5.6.7 and they are the instruments of God not meerely passiue as the hatchet in the hand of the artificer but actiue neither vnreasonable as a horse and a dog but reasonable that is endoued with reason and such as haue in themselues the inward voluntarie and electiue beginning of their actions So that the whole euill remaineth in themselues alone and in God there is no more to be found but the lawfull vse of their malice who executeth iustly by the euill wils of the wicked those things which he willeth well as it is to be seene in the selling of Ioseph b Gen. 5.20 Likewise in the reuolting of the ten tribes from the familie and house of Dauid c 1. King 11.31.35 c. 12.15.16 and in the betraying of the Sonne of God d Act. 4.27 13.27 2 In one and the same worke of the wicked the good and iust action which is the proper action of God is to be discerned from the defectiue and faulty action of the wicked For in tha the wicked sinne it is in themselues but their doing of this or that in sinning is from the power of God who diuideth darknesse as he thinketh good as Augustine hath well written And so saith the same author in the same worke God is found to be iust but man guiltie because that in one and the same thing done by both the cause wherefore either of them did it is not the same Which thing the Learned declare by these similitudes 1 Of an Executioner who putteth to death the offender though by the iust commaundement of the Magistrate yet in his owne wicked desire of doing it he sinneth 2 Also by that of one who rideth vpon a lame horse who neyther himselfe halteth with the horse nor is cause of the horses halting Likewise by example of the soule which moueth the bodie in a diseased and lame bodie 4. Of the thiefe who killeth a man whom God in his iust iudgement wil haue slaine Where note this rule When there are many causes of the same effect and some of them good some bad that effect in respect of the good causes is good in respect of the euill euill VVere it not better to referre these things to Prescience whereby God foreknoweth all things indeed before they come to passe but doth not decree them No because when the Scripture saith that God blindeth a Isa 6 9.10 Ioh 12 40 hardeneth b Deut 8 2 13 3 tempteth c Rom. 1 28 giueth ouer vnto a reprobate sense it noteth somewhat more then a foreknowledge or a bare and idle permission to wit an effectuall operation which God performeth not by working that obstinacie as a most iust Iudge two waies c Rom. 1 28 1 Whereas they are alreadie corrupt by forsaking them more more by depriuing them of his grace or deniing them his spirit or also by taking it from men and leauing them to their owne malice 2 By deliuering the wicked to Sathan the minister of his wrath and in
necessarie effect of the same for seeing faith is a certaine taste perceiuing and supping downe as it were of that sweetenes which is in God 1. Pet. 2.3 If so be that ye haue tasted how bountifull the Lord is it followeth that the loue of God is an effect which proceedeth of that sweet apprehension and as it were taste of the goodnesse of God 4 Comfort peace of conscience in regard of the remission of sinnes Phil 1.25 Rom. 14.17 gladnesse and spirituall ioy proceeding from the same taste of the fauour of God 1. Pet. 1.8 Beleeuing in Christ ye reioyce with ioy vnspeakable and glorious 5 The sighes of the spirit not to be expressed Rom. 8.26 and that confidence that crieth Abba Father Gal. 4.6 6 Patience in aduersitie yea more a Rom 8.35.38 reioycing in afflictions 7 Contempt of the world 8 A spirituall assurance of the grace and friendshippe of God 9 An affection to our neighbour and that for Gods sake as namely Charitie and loue of our neighbour courtesie bountie gentlenesse and delight in the Saints Psal 16.3 To the Saints that are in the Earth and to the excellent all my delight is in them The actions that proceed from faith are those which break forth out of those inward affections as godlinesse iustice thanksgiuing prayer e Rom 8.15 10.14 confession that is to say a sincere and open f Rom. 10.9 2. Cor. 4.13 profession of Christ which is made with the mind tongue and life peace and concord with all men in the Lord weldoing towards all euen our enemies and so a new obedience for a good tree beareth good fruit g Mat 7.17 Lastly a good conscience a holy care faithfulnesse and diligence in our vocation and calling and a minde h Ro. 12.7.8 Phil. 4.11 rom 11.24 Gal. 2.20 contented with with his owne portion What be the effects and fruits of faith They are manifold For first it ingrafts vs into Christ i Ephs 17. and maketh Christ to dwell in the hearts of the faithfull and that they may be in him and may haue fellowship and communion with him 2 It makes vs the sonnes of God a Gal. 3 26 it obtaines remission of sinnes b Act. 10.43 it iustifyeth vs c Gen. 15.6 Abac. 2.4 Act. 13.39 Rom. 3. 5 Chapter it causeth vs not to be ashameth d Rom. 9.32 it giueth vs entrance to God e Eph. 3.12 it regenerateth our vnderstanding and our will and purifieth the f act 15.9 heart I saueth g Luk. 7.50 it obtaineth what it will of God h Mat. 8 13 1 Ioh. 5 14. now it willeth onely that that tendeth to the glorie of God it worketh all things Marke 9.23 All things are possible to them that beleeue It ouercommeth the world and Satan i 1. Ioh. 5.4 It renounceth Satan and his works in heart in word in life and in manners k Eph. 5.11 Finally it relyeth wholly vpon God and is delighted in his workes and commaundements night and day l Psal 1.2 Rom. 4 1â— And yet faith it selfe doth not performe all these things but he whom it apprehends namely Christ Iesus in whom we are able to doe all things that are necessarie vnto saluation Phil. 4.13 VVhat is the end of faith It is two-fold 1 In respect of our selues the saluation of our soules 1. Pet. 1.9 Receiuing the end of your faith euen the saluation of your soules And life eternall m Io. 3.15 16.18.36 20.31 Secondly in respect of God Gods glorie By what experiment is faith tried 1 Inwardly by the subtilties of the flesh and by certaine 〈◊〉 beings rising from thence in the mindes of men by reason of false Doctrines diuelish arts n Rom. 4.20 heresies the o Deut 13.1 contentions of the teachers in the Church treacherie of brethren impunitie of wickednesse p 1. Cor. 11.19 prosperitie of the wicked the q Ier. 12.1 Mal. 2.17 Psal 73.2.3 small number of beleeuers the deformitie and oppression of the Church the falling away of many from the faith tentations the delay of Gods promises the tokens of Gods wrath the scoffes of the mockers which aske where is the promise of his comming 2. Pet. 3.4 which things saith Augustine God permitteth that they which heare and see the same might be tried what faith they beare towards God 2 By the crosse as Gold is tried in the fire for patience vnder the crosse with calling vpon God and looking for deliuerance is as it were a triall of faith whether it be true or no r 〈◊〉 1.7 as we may see in Iob. Å¿ Iob. 23 19. Of this temptation Saint Iames speaketh Chap. 1. vers 12. Blessed is the man that endureth temptation for when he is tried he shall receiue the crowne of life What is the vse of faith There is verie great vse of it in the whole course of our liues for it is that one thing that is necessarie Luke 10.42 and Heb. 11.6 Without faith it is impossible to please God The vse of it therefore is to make vs in prosperitie not to be lifted vp in aduersitie not to cast downe our selues and in death to passe to life Are wee called faithfull of faith chiefely in regard of the working power of faith or passiuely in regard of our sufferance Although faith in the Scripture doe sometimes signifie constancie and truth in words deeds and couenant keeping and then is taken actiuely and in that sense they are also called faithfull which keepe their faith once plighted or doe faithfully performe their dutie as Luke 12.42 Who is a faithfull and wise steward And Luke 16.10 He that is faithfull in a little will also be faithfull in much And also passiuely they are called faithfull men that doe well deserue to be beleeued and so we vse to say a faithfull word and a faithfull man a 2. Tim. 2 â— 11. yet notwithstanding when the matter of Iustification is in hand men are called faithful passiuely who embrace by faith Christ the Sauiour as Ephe. 1.1 The faithfull in Christ Iesus and Act. 10.45 The faithfull which were of the Circumcision What things haue affinitie with faith Hope and Charitie which are also themselues the gift of the holy Ghost 1. Cor. 12. VVhat doe they differ from faith Faith is the knowledge and apprehension of Christ being exhibited after a sort present in the word SacrameÌ„ts hope is an expectation of Christ hereafter to be fully reuealed with all his benefits Or hope is the expectation of those things which faith beleeueth to be truly promised by God so faith beleeueth God to be true hope expecteth that he should alwaies cary himselfe so towards vs. Faith beleeueth that life eternall is giuen vnto vs hope expecteth till it be reuealed faith is the foundation where upon hope resteth hope nourisheth and sustâ—ineth faith and thereupon by reason of this communion and affinitie the
Iron of sinne and being affrighted with the terrour of Gods wrath sticketh so fast in that trouble of mind that he cannot winde himselfe out of it This they call the accusation of sinne which commeth by the lawe Rom. 3.20 The Apostle 2. Cor. 17.7 calleth it worldly sorrow and sorrow vnto death whereby a man grieueth and sorroweth for his sinnes and being terrified with the feare of the punishment hanging ouer his head which is the certaine and direct way to desperation vnlesse the Lord put to his helping hand Examples hereof are Cain a Gen. 4.13 Saule b 1 Sam. 15 30. 31.4 Achitophell 2. Sam. 17.23 and Iudas c Mat. 27.3 4.5 But in the elect it is a kinde of preparation to the repentance of the Gospell Now the contrition of the Gospell is that whereby the sinner being grieuously afflicted within himselfe yet riseth higher and through the preaching of the Gospell doth apprehend Christ the salue for his sore the comfor of his feare and the hauen for his miserie This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or godly sorrow which proceedeth from the spirit of God and is acceptable vnto God and proper vnto that man that sorroweth for his sinnes not for feare of any punishment but in that he taketh this exceeding grieuously that he hath offended God a most gentle father and it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentaunce as the Apostle declareth 2 Cor. 7.10 Examples there are of Ezekiah Esa 38.13 Hee brake all my bones like a Lion of Dauid d 2. Sam. 12 13. 24.10 of Peter who wept bitterly but left not of hoping Mathew 26.75 And of them that were pricked in their heart at the preaching of Peter but yet trusting in the goodnesse of God they added further Men and brethren what shall we doe Act. 2.37 of this Repentance the Psalmist Psal 51.8 saith Let the bones which thou hast broken reioyce and verse 17. The Sacrifice of God is a contrite Spirit a broken heart O God thou wilt not despise And Esay 57 15. God dwelleth with the contrite and humble spirit also chap. 66.2 To whom should I looke but to him that is poore and of a contrite spirit and trembleth at my words And Christ saith Math. 5.3 Blessed are the poore in spirit i. the humble who doe of their owne accord submit themselues vnto God being touched with a feeling of their sinnes and voide of all pride in themselues VVhat signifieth this word Repentance secundarily It signifieth generally the whole conuersion of man vnto God as Luke 15.7 There is more ioy in heauen among the Angels for one sinner that repenteth then for 99. iust men which neede not amendment of life Which must be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely in respect of them that are vtterly turned away from God And Act. 2.38 Repent and be baptised euerie one of you c. And thus they define it Repentance is a true sorrow for our offence toward God with a desire and hope of pardon and a will and especiall endeuour from henceforth to auoid all sinne and to approue all our life vnto God How many are the parts of this generall Repentance Three 1 Contrition whereby a man acknowledgeth his sinne and that he hath deserued the iust wrath of God and his curse for sinne and doth earnestly lament for the sinne committed and loatheth the same vnder which are comprehended Humilitie Modestie such as was in Peter who being touched with a consideration of the diuine power in Christ fell at his knees crying Go from me Lord for I am a sinfull man Luk. 5.8 And in Dauid who vsing daily to shed teares made account that he had need of a multitude of mercies Psal 6.7 and 51.3 2 Faith which acknowledgeth Christ the mediator and intercessor with his father and holdeth that sinne is forgiuen for the mediators sake and that the righteousnesse of the mediator is imputed vnto him 3 New obedience which consisteth of iust dealing toward our neighbour holinesse and puritie in the whole course of our liues and diligence in performing the duties of our calling Of which parts we haue an example Luk. 7.37 In the woman that was a sinner whose teares were a witnesse of her contrition i. of her feare and griefe of conscience according to God in regard of sinne her comming to Christ was a testimonie of the confidence which she had conceiued of him and her obedience that she yeeldes vnto Christ in washing his feete with her teares wiping them with the haires of her head and kissing them did testifie her new obedience which is a fruit of faith What thinke you of this Diuision I hold it to be true but to speake properly faith is no part of Repentance but the mother and fountaine thereof For faith must needes shine before Repentance and such faith such repentance For no man saith Ambrose can repent but hee that hopeth for pardon And therefore the cause of Repenting is drawne from the verie promise of saluation Mat. 3.2 Repent for the kingdome of God is at hand as if he should say Because the kingdome of God is at hand therefore repent And Psal 130.4 With thee is mercie that thou maist be feared Moreouer the Scripture doth not make mention of faith as vnder Repentance that is to say not as if repentance should bee the genus or generall and Faith the Species or speciall but reckoneth them as two diuers things Repentance and Faith Mark 1.15 Repent and beleeue the Gospell Luk. 24.47 Preach in my name repentance and forgiuenesse of sinnes And Paul Act. 20.21 saith That hee had witnessed both to Iewes and Graecians the repentance toward God and faith toward our Lord Iesus Christ Not that true repentance can stand without faith for they are vnseparable in the saints but because although they cannot bee separated yet they ought to be distinguished as hope and faith are as in the sinfull woman the theefe Dauid Manasseh and other repentant sinners Finally new life or new obedience to speake properly is not a part of repentance but an effect and fruite thereof Mat. 3.8 Iohn Baptist saith Bring forth fruites worthy repentance So Act. 26.20 Paule shewed vnto the Gentiles That they should repent and turne to God and do workes worthy amendment of life which are called the fruites and works of sanctification Whether of these goeth before Faith or repentance Whereas we haue saide before that repentance is sometimes vsed by a Synecdoche for that which they call Contrition and haue shewed that contrition is legall or euangelicall wee haue placed faith as it were in the middle betweene the former of those sorrowes which commeth of the acknowledgement of our sinnes and the accusations of the conscience or which proceedeth from the Law and the latter which proceedeth from the Gospell For godly sorrow is an effect of faith aswell as ioy and gladnesse of conscience Which is the third signification of
described in the scriptures The Iewes in time past did pray somtimes standing a Math 6.5 Mark 11 25 but sometime with bowed knees as Solomon b 1 Kings 8 54 Dan 6 10 and Christ himselfe c kneeled downe and praied as also Peter d Luk. 22 4 Acts 9.40 and Stephen e Act. 7.60 Paul also vsed bowing of the knees Ephes 3.14 For this cause saith he I bowe my knees vnto the father of our lorde Iesus Christ by which gesture a lowly subiection and an empting of our selues before God is signified 2 Moses lifteth up his handes towardes heauen and Paul willeth 1. Tim. 2.8 that pure hands should be lifted vp vnto God which gesture belongeth vnto children who do reach their hand to the parents when they will obtaine any thing or are suppliant to them But this cerimonie of lifting vp of handes doth admonish vs that the heart and senses are to be lifted vpon hie least they which desire to be heard of God should abide in their dreggs as Dauid interpreteth Psal 86.4.25.1 vnto thee o Lord I lift vp my soule f Ioh 11.41 3 Iesus lifting vp his eies praied which is also a token of the heart lifting vp it selfe vnto god with confidence of hearing contrariwise the letting downe of the eyes in the publican g Luk. 18.13 was a signe of exceeding great demission of the minde 4 Paul biddeth the man to pray with his head vncouered to testifie the greater reuerence of God but the woman with her head couered for subiection and for modestie sake 1. Cor. 11.4 5. There beseemeth also the office of prayers a voycc or tongue both in speaking moderately and also in singing either priuately or in the church assemblie so that it followeth affection 1. Cor 14.15 I vvill sing vvith the spirit I vvill sing vvith the vnderstaÌ„ding also And Ephes 5.19 And. Col. 3.16 Teaching and admonishing your ovvne selues in hymnes psalmes spirituall songs singing making melodie with a grace in your hearts to the Lorde So Christ after the supper instituted by himselfe together with the Apostles did sing a psalme a Mat. 26.30 And Plinie the second in a certaine Epistle to Traiane the Emperour writeth that Christians accustomed to sing hymnes to their Christ before break of day But we must take heede least that the song be made onely for sweetenesse and the delight of the eares least that the eares be more bent to the pleasant tuning then the affections to the spirituall meaning of the wordes and that neither merit nor the greater parte of Gods worship be placed in singing Non vox sed votum non musica cordula sed cor Non clamans sed amans cantat in aure dei For It s not voice but vote not musicall harmonie but heart Not clamant but amant chaunts it in gods holie eare Otherwise the tongue moueth the senses exerciseth and retaineth the minde in thinking of God and is made speciallie to declare and publish the praise of God according to that Affectus cordis verbis excitatur orantis The affection of the heart is stirred vp by the wordes of him that prayeth Yet it is not alwaies necessarie For sometime the best prayers are without voice so Moses Exod. 14.15 is said to haue cryed vnto God who yet is not read to haue opened his mouth So the mouing of the lips of Anna the mother of Samuell is commeÌ„ded b 1. Sam. 2.13 whose speech notwithstanding was not heard for as Cyprian saith est Deus non vocis sed cordis auditor that is God is a hearer not of the voice but of the heart yet notwithstanding the principall vse of the voice is in publique prayers for mutuall edification and for the setting forth together of the praise of god c Coll. 3.16 VVhat kinde of language ought there to be of praiers Not outlandish or straunge but popular which may be vnderstood of the common people and of all the assemblie to the edification of the whole church Therefore Paul 1 Cor. 14 16.19 If thou blessest with the spirit he that occupieth the roome of the vnlearned how shall he say amen seing he knoweth not what thou sayest For thou verily giuest thanks wel but the other is not edified But in the Church I had rather to speake fiue words with true vnderstanding that I might instruct others then ten thousand words in a strange tongue By the word spirit signifying the singular gift of tongues which some being indued therwith did abuse when they did take it away froÌ„ the chiefest part of the soule that is the vnderstanding there is no doubt but that a language without vnderstaÌ„ding displeaseth God What is to be decreed concerning fasting That it was and is wont to be ioyned to prayers both priuate publique as it were a preparatiue a 1. Cor. 7.5 only let it not be superstitious nor in opinion meritorious b Ioel. 1.14 2.15 Mat. 17.21 Mark 9.29 There is a kind of diuels saith Christ which is not cast out but by prayer fasting And Anna the prophetesse c Luke 2.37 is said to haue serued God with fastings praiers also Act. 13.3 After fasting praying the Prophets teachers of the Church that was at Antiochia laid hands on Barnabas and Paule d Act. 14.23 VVhat is the end of prayer Twofolâ— the chiefest is the glory of God The subordinate is our safetie profit for we pray to that end that we may obtaine those things by which we may be blessed may honour God by this seruice e Mat. 4.10 VVhat is the fruit or effect of prayer 1 The custome of seeking of louing of worshipping God and of flying to him as it were to a holy anchor 2 A powring forth of the soule beore God 3 A preparation to thanksgiuing 4 A meditation of his benignitie 5 ExperieÌ„ce of his prouidence abilitie 6 An hearing or obtaining of spiritual corporal good things asked of god yea more then we aske or think f Eph. 3.20 saluation g Rom. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Ioy or the peace of God which pâ—sseth all vnderstanding Phil. 4.6 In all things let your requests be shewed vnto God in prayer supplicatioÌ„ with giuing of thanks And the peace of God which passeth all vnderstaÌ„ding shal preserue your harts minds in Christ Iesus 8 Sanctification of the good creatures of god as of meats of drinks the lawful vse of other things necessary for this life coÌ„ioined with the good fauor of God 1. Tim. 4.5 Prayer ioyned to the word of God sanctifieth the creature VVhose prayers petitions doth God heare 1 Of the pore Psal 9.10 The Lord forgetteth not the crie of the poore And 10.17 The Lord heareth the desire of the poore 2 Of the afflicted Psal 22.24 He despiseth not the affliction of the poore neyther hideth he his face from him but when he
may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
the common discipline What is peculiar discipline It is proper to the clergie or ministers of the church whereby they are kept in their duety whereof there be three partes the first is 1 Prohibition prescribed by the cannons which the auncient Bishops haue imposed vpon themselues and to their order such are 1 that no clergy man shall spend his time in hunting dicing or bancketing 2. that such shall not be vsurers or Merchants 3 That they be not present at dauncings or such like but in the church each minister shall by preaching prayer and the administration of the sacraments diligently doe his duety The seconde is execution which was especiallie committed to the Bishops who to that purpose did twise or oftner in the yeare call prouinciall synods in which as well Bishops themselues as other clergy men were censured The third is the punishing of Ministers whereof there were those degrees Reprehension Translation deposition and keeping from the communion What vse is there of ecclesiasticall gouernment It is 1. as a bridle to curbe and tame such as spurne against the doctrine of Christ 2 it is a spurre to such as are dull 3. It is a rodd wherewith they that haue more greeuously offended are in compassion and according to the milde spirit of Christ chastised of the church What is contrarie to this doctrine 1 The peeuishnes of the Donatists and Anabaptists who vnder pretence of a more austere discipline acknowledge no congregation of Christ but such an one as is each way conspicuous for Angelicall prefection for want whereof they by an impious scisme doe deuide themselues from the flocke of Christ 2 The abuse of excommunication an example whereof we haue in Diotrephes * 3 Ioh 12 who desired preheminence in the church and cast out such as he liked not 3 That Tirannicall authoritie which Popes and papall prelats do challenge to themselues in their Iurisdiction to wit a iudgment to determine both of the greater and lesse excommunication which is nothing else but a power to excomunicate 4 Their error who either bring into the church an Oligarchie one the one parte or an vniuersalitie for the whole church on the other by which they would haue this Iurisdiction executed and thinke that with euerie thing the whole church should be acquainted abusing for this purpose Math. 18.17 Tell the church and. 1. Cor. 5.4 when ye are gathered c 5 That foolish and ridiculous excommunication vsed by Papists of Locusts mise Eeles flees c. To the apparent abuse of the churches power as also that they excommunicate men for the profession of Christ not paying of debte contempt of the popes decrees or legacies to monkes 6 Their error who doe attribute the partes of this gouernment to the christian magistrate either in binding or loosing As also their error who where there is a christian magistrate will haue him to haue nothing to doe with those ecclesiasticall censures and with these the neglect of such gouernours as punish not offenders 7 Of the papists which bring causes meerely ciuill to the ecclesiasticall courts 8 The superstitious and toyish Popish fasts whereas what dayes we shall fast or not fast as Augustine saith neither Christ nor his Apostles haue determined 9 All lawes for choice of meates forbidding some as flesh butter cheese egs etc. Wherein consisteth the fast of papists For in that the Apostle saith it is good not to eat flesh c. Rom. 14.21 he that is weake eateth hearbes he speaketh not this simplie for theÌ„ should he contrarie himselfe and Christ but as it is vsed with offence to the weake He then speaketh of such weake Iewes who for feare least they should in the market light vpon some such meat as Moses had forbidden rather would eat hearbes then buy meat in the shambles yet Christ would not haue his disciples to follow the austerecourse of Iohn Baptists life and diet but sheweth that it belonged to the age of the old testament and in no sorte to be practised in the libertie of the new b. b Mat. 9.15 16 10 These sacrilegious opinions of meriting Gods fauour of appeasing his wrath satisfieing for sinnes and deliuerance from purgatorie by fastings duly obserued All which if they were true doubtles Christ died in vaine Gal. 2.21 For they grant indeed that man of himselfe can not render vnto God any thing equiualent for sins but yet they vrge that it with Gods acceptation and by communication of Christs merit they may 11 The decrees of the ancient hereticks called Esses made vnder colour of wisedome worship and humilitie that men should not taste certaine meates and should vse such immoderate abstinence as would hurt the bodie contratie to that Coloss 2 21. 12 The Heresie of the Marcionites and the Tatians of Encratites in english we may call them contineÌ„ts which taught men to despise the workes of the creator and Carthusians who will eat no flâ—sh The Seuerians who will drinke no wine Montanus his Xerophagie that is eating of dry meat to demerit gods fauour to purg away originall sin increase in vertue to get a great rewarde 13 The error of such as allow no fasts at all but being led on by the gourmandizing spirit of surfetting dronkeÌ„nes become belly-gods 14 The dissolute life of the Romish Clergie all which to haue repeated is a sufficient refutation The fiue and fortieth common Place Of Vowes VVhat is called a Vow SOme will haue it called votum that is to say a vow a voluntate that is from the will as it were proceeding from will aduisednes or purpose It is called of the Greecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 21.23 VVe haue foure men vvhich haue made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a vow And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to promise because he which maketh a promise saith Eustathius that is he which hath vowed any thing hath laid a burthen vpon himselfe so that a vow is some voluntary thing which euen vpon a deliberate purpose or free will some man hath vndertaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a burthen vpon himselfe As euerie man vvisheth in his heart so let him giue not grudginglie or of necessitie for God loueth a cheerefull giuer 2 Cor. 9.7 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a vowe not onely a prayer and a desire of obtaining something but a promise of offering something to God but yet let the vowe be agreeing with the prescript or rule of the Law For the scripture doth call a vowe not euerie promise which may be made to euerie man but onely that which is made to God and that willingly religiously therefore that which among men is called a promise in respect of god is termed a vowe for a promise made to a man hath not the manner of a vow Sometime metonymicallie it signifieth a thing promised with a vow a Psal 66 13. and
the vse of Baptisme Lib 1 de resur carnis did answere being demaunded Whereupon is that saying of Tertullian The soule is not established by washing but by answering But when the Infants of the faithfull are to bee baptized neither actuall faith which is by hearing nor confession of faith ought to be required of them which God himselfe neither demaundeth of them neither are they able to haue it or expresse it by reason of their age Therfore these words Doest thou beleeue I beleeue Dost thou renounce I renounce are vnfitly transformed from the Baptisme of them in yeares to the Baptisme of children if wee consider the Infants themselues Are Infidels of yeares requiring baptisme to be baptized If the question be of Turkes or Pagans or Iewes who sometimes for ciuill Causes and for lucre and gaine require baptisme because baptisme ought to bee the Sacrament of Regeneration not a vaile or couer of hypocrisie and filthy lucre they are not to be therefore baptised but if they testifie sincerely 1. That they account not gaine godlinesse 2. That they renounce Mahumetisme or false Iudaisme or Paganisme 3. That they vnderstand embrace and professe from the heart the doctrine of Christ and beleeue in Iesus crucified and in the meane time their life and saith being well considered they giue good hope vnto the Church then at length they may bee baptized So Philip did answere the Eunuch requiring baptisme If thou beeleeuest with all thy heart thou maist be Baptized And hee answering said I beleeue that Iesus Christ is that Sonne of God which words containe a manifest forme of confession which in the Apostles times was drawne from them who were baptized when they were come to yeares of discretion Act. 8.37 Are the little children of Infidels manifestly strangers from Christ straight way to be baptized if they be neglected of them and taken vp by Christians No vntill they be of yeares and well instructed in the Doctrine of Christ declaring a true confession of their faith and doe so testifie that they are endewed from God with grace and selected out of the world and sanctified by the right of Gods chidren therefore in the ancient Church all Infidels that were of yeares were first catechized before baptisme which being done baptisme might not be denyed them at any hand Are the children of those which are in the Church but by the vncleannesse of their life declare themselues indeed not to be of the Church to be baptized They are because the iniquitie of the parents ought not to defraud the children borne in the Church Ezech. 18.4.20 The Son shall not beare the iniquitie of the Fathers 2. Neither is the impietie of the next Parents to bee considered so much as the piety of the Church in which they are borne and which is as it were their mother as likewise their ancestors who liued godlily Vnto which appartaineth that which Paule saith Rom. 11.16 If the roote bee holy that is the first parents then the branches also that is the posteritie Therefore Circumcision was not denyed to the children of the wicked Iewes Hence it is that euen they which are borne in adultery although the Parents repent not Epist 75 ad Aurilium Episcopum yet being offered to Baptisme by others then their parents are not to be reiected of the Church as Augustine teacheth where hee concludeth If any be borne of excommunicate persons yet such a one cannot be partaker of the excommunication seing he is not of the cryme Are the children of Papistes to bee admitted to the Baptisme of the true Church They are 1. Because it is presumed and that rightly that the Church though hidden doth yet continue vnder the dregs of the papacie in regard of the elect who in their time get forth for 2. Thess 2.4 it is said he which opposeth himselfe that is Antichrist sitteth in the Temple of God not in the Temple at Ierusalem which neuer shall be built againe as Christ witnesseth but in the Church according to that 2. Cor 6 16. You are the Temple of God As also because the earnest of Christianitie although blemished with many spots is notwithstanding retained in its substantiall forme yea the verie doctrine of the foundation of Christianity in that which belongeth to the trinitie and the person of Christ yea a residue of the Couenant continueth there on Gods part as Paule speaketh of the Iewes Rom. 3.3.4 a and. 11.25 and it is said to beget children vnto GOD but such as she exposeth to Moloch and defileth with false worshippes As it is said of the Church of Samaria and Israell which retained the signe of circumcision and professed the Law but in title onely and withall obserued Idolatrous worshippes of the Gentiles b Ezeâ—h 16 10. 23.4 Therefore the children of the Papists are not in my opinion to bee kept from Baptisme if any of the parentes require it or if anie bee present which will promise for their right education Are infantes alwaies to bee baptized seeing it is no where commaunded to Baptize them They are because it is no where forbidden and although it bee not commaunded expresly and literally yet it is commanded by proportion and good consequence 1. Because excepting the difference of the visible Ceremonie the Analogie or reason of Baptisme and Circumcision is all one the inward and spirituall thing and signification all one that is to say forgiuenesse of sinnes and mortification of the flesh The thing figured one and the same to wit Regeneration both of them a badge of the ingraffing and adoption into the family of GOD the same Christ promised in circumcision and declared in baptisme the same Couenant also the same will of God continueth ratified for the sealing of that Couenant and baptisme succeeded Circumcision by which all male children were commaunded to bee circumcised vpon the eight day a Gen. 17.12 Col. 2.11.12 Now the condition of Christian Infants in as much as coÌ„cerneth their age is not made worse in the Newe Testament for then it must needes bee that by Christs comming the grace of God is made more obscure more straight and lesse manifest to vs then before it was to the Iewes which is contumelious against Christ Truely if there was nothing in the commaundement of God for circumcising of Infants reprouable neither can there bee any absurditie noted in the baptizing of Infants But because that part of the Couenant which concerneth infants was now knowne to the Apostles by reason of Circumcision Therefore Christ was contented with a generall commaundement for Baptisme and did not iudge it needfull to commaund any thing peculiarly for Infants 2. Because they are in the Couenant as were the children of Israell to whom was the promise of the Couenant I will bee thy God that is hee that will haue mercie and saue thee and of thy seede after thee In which wordes is contained a promise of the fatherly fauour of GOD of the
for mysticall commonefaction Which is the eight That it may be 1. A publick testimonie of our profession and a testification of consent in the doctrine worship and faith of Christ 2. A token of seperation from the tents of Sathan from heathens Turkes Iewes Papists and from all sects disagreing from the true knowledge of Christ 3. A promise and a certaine obligation of constancie in the faith and profession of the Gospell in what estate soeuer wee may be forced to liue 4. A sinew and a conseruation of publick meetings 5. An exercise and vpholding of pieâ—â—â— and a prouocation to beware least we defile our selues with the pollution of the world from which we are washed by the bloud of Christ 6. Finally it is a comfort in temptations Whether is the efficacie or fruit of the Eucharist equally alike to all vppon .5 Mat In no wise but as Origen saith according to the manner quantitie and proportion of the faith of the communicants Which is the right order of administring the Supper That it may bee administred 1. In the manner which commeth most neere to the simplicitie of the first institution and is most farre from superstition pride For the Sacraments doe not seeke gold neither doe they please with gold being not bought with gold saith Ambrose by godly and lawfull ministers of the Church For whereas some do think that in the old time also it was so administred in families at home that it should not be needfull for the ministers of the word to be present euen as in the celebration of the Paschall lambe wee doe not read that priests were present in euery family if it were so it was not agreeable to the institution of Christ But let the ministers exercise the ministerie honestly and comelily let them conceiue holy praiers let them plainely rehearse and expound the words of institution let them inuite the people to the mysticall table let them stirre vp and admonish them by their owne example that they may come orderly that they may take with reuerence that which is giuen that they stay not onely in signes but lift vp their hearts 2. Let them exhort to the same exercise of Christian loue or beneficence for hereupon the Supper it selfe was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Loue because they did giue to â—â—ns of loue by bestowing libeberally to the vse of the poore 3. Let them adde thereunto the Annuntiation of the Lordes death for it is not meete that it should be a dumbe action but that either the historie of the passion should be read or some other thing or that they sing or a Sermon be had concerning the Lords death 4. Let the holy communion be shut vp with a Hymne or publique giuing of thanks as the Disciples did a Mat. 26 30 2 Apologet. together with Christ that is let praise glorie be giuen to God the Father as Iustine reporteth to haue beene done Finally let all things be pronounced in the vsuall tongue and language of that place so that the communicants may both vnderstand al things to theÌ„ consent in heart But whether it be taken of them which stand or of them that sit it little skilleth although the Paschall lambe was taken standing as the Supper by the Disciples when they sat or rather leaned one vpon another In what place is it to be administred In a publick asseÌ„bly not to euery man priuately nor to such as ly sick at home or which are readie to die out of the congregation and partaking together of the faithfull because it ought to bee ecclesiasticall and publick c 1 Cor. 13 17 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Cor. 10 20.21 that is a priuate Supper and the Supper is a symbole of the communion of Saints neither ought men to open a gappe to the opinion of the worke wrought and of a preposterous confidence as is in the popish communion In the time of Iustine the Deacon some did carrie that which was left of the communion at what time the Lords Supper was celebrated to theÌ„ which were absent by reason of their disease froÌ„ the publique assembly or vnto strangers and outlandish bishops into their Inne And as Eusebius reporteth the bishoppe of Rome was wont to doe so of the church histor Cap. 5 b 24 but without superstition and for no other end but for a token of concord and consent in Doctrine and in the whole profession but because we say that wee must not so much enquire whether those fragments were sent or but whether they were well sent And that custome hath degenerated into superstition whereby at this day the host is carried to them alone which are about to die and that for certaine gaine and aduantage as also in a vaine perswasion of a certaine necessarie prouision for their iourney that custome of carrying the Supper to the absent is worthily taken away in our Churches Cyprian in the administration of this Sacrament Wee ought to doe no other thing then that which Christ did Epist 3. b. 2 At what time and how often ought this Supper to be celebrated Although a certaine and set time is not prescribed by the Lord as their was appointed in the law a certaine day in the moneth and of the yeare for the eating of the Passeouer yet reason it selfe doth shewe that of all Christians it may not be onely once in a yeare but in frequent vse as that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as often as doth admonish being twise vsed of Paul 1. Cor. 25.11 Vndoubtedly that they should often call to remembrance the passion of Christ and by that remembrance should strengthen their faith should ioyne together theÌ„selues to set forth the praise of God to speake of his goodnesse and finally that they may goe forward in mutuall loue the coupling together whereof they doe see in the vnitie of Christs body Augustine saith daily To take the Eucharist I neither praise nor dispraise yet I exhort that it should bee communicated to all vpon the Lords daies but if not more often at the least let men communicate thrice in a yeare b De Ecclesiasticis Dogm c. 53 Neither also doth the example of Christ binde vs to celebrate the Supper in the night because Christ according to the custome of the Lawe for the solemnitie of the Paschall Lambe which was to be obserued betweene two euenings celebrated the Supper a little before night But we are freed from the olde ceremonie After what manner ought wee to come to the Lords Supper Not vnaduisedly rashly or vnworthily for as the medicine of the bodie doth not only not profit if it be ill vsed but it hurteth if it be not applyed in his time place manner measure and peculiar disease to which it is appointed so the Lords Supper which is the wholsome medicine of the soule doth not onely not profit but also it hurteth not being rightly