went 24 This seemeth to bee too hard and contrarie to the clemencie of God that those shoulde not obtaine remission of their sinnes which flie to craue the mercie of God An. The Apostle saith not that pardon shall be denied if they turn vnto the Lord bu the doth flatly deny that they can rise to repentance* Heb. 9.4 namely because they are smitteÌ„ by the iust iudgement of God with eternall blindnesse* Zach. 7.13 for their vnthankefulnesse Obiect God should be contrary to himself who crieth by his prophet that hee will bee mercifull so soone as a sinner shall conuert* Ezec. 18.20.21 An. But mans minde is not changed to good vnlesse it be preuented by his grace 25 Quest If God bee not pacified with feigned repentance how did Achab obtaine pardon and turne away the punishment which was denounced against him Feigned repeÌ„tance An. God doeth sometimes so spare hypocrites that notwithstanding his anger doth alwaies lie vpon them Note Why God spareth hypocrits And that is done not so much for their sake as for a common example For in that Achab had his punishment mittigated what profite gate hee thereby saue only that he should not feele it so long as he liued vpon the earth Gen. 27.28.29 Psal 78.36 The same may be said of Esau* and the Israelites * Therfore God doth shewe such examples of his inclination to pardon that thereby the godlie may be incouraged to amend there lyues Gods ready inclination to pardon and that their pryde may bee the more greeuously condemned which stubbornelie kicke against the pricke CHAP. IIII. Howe farre that is from the purenesse of the Gospell whatsoeuer the Sophisters babble in their schooles touching repentance where confession and satisfaction are handeled 1 THE schoole Sophisters erre greatlie in the definition of repentance saying The definition of popish repentance that to repent is to lament the sins which are past not to coÌ„mit such things as they may lament The popish diuision of repeÌ„tance They erre also when they deuide it into the contrition of the heart the confession of the mouth and satisfaction of the work for a man may bee trulie penitent without the confession of the mouth 2 Againe if those three be necessarie to obtaine remission of sinnes nothing is more miserable or in worse case then we who can neuer be fullie perswaded of remission of sinnes They make contrition the first point to obtaine pardon and that they will haue to be perfect Popish contrition but a man can neuer knowe certainlie when he hath fullie fulfilled this contrition in iust measure 3 Furthermore it should be the cause of remission of sinnes which is manifestlie false as wee haue taught Popish confession 4 Moreouer they will haue sinners to reckon vp all their sinnes before the Priest which can neuer be and it is contrarie to the scripture Mat. 8.4 Luk. 5.14 Obiect The Lorde sent the Lepers vnto the Priest* An. Hee sent them not to make confession Who euer hearde it spoken that the Leuiticall Priestes were appointed to heare confessions Obiect It was appointed in the lawe of Moses that the Priestes shoulde discerne betweene leprosie and leprosie* Deut. 17.8.9 Sinne is spirituall leprosie But sin is spirituall leprosie An. All the Priesthoods are translated vnto Christ in him they are both fulfilled and ended therefore all the right of the Priesthood was translated vnto him* Quest Why then doth Christ send the lepers vnto the Priestes An. Least they shoulde cauill that hee brake the law which did commaund that he which was cured of his leprosie shoulde be brought before the Priest and should be purged by offering of sacrifice 5 Obiect The Lord commaundeth his Disciples that they should loose Lazarus whom he had raised from the dead* Ioh. 21.44 How Lazarus was loosed An. It was no more spoken to the disciples theÌ„ to the Iewes that stood by but what is this to coÌ„fessioÌ„ 6 Obiect Those which came to Iohns baptisme confessed their sinnes An. Iohn preached the baptisme of repentance* Mat. 3.6 Who then should he haue baptised but those which confessed that they were sinners* Obiect Iames will that one confesse his sinnes to another Iam. 5.16 An. He will haue one of vs to lay his own weaknesse in an others bosome that wee may one giue counsell to another one take pittie vpon another and one comfort another 7 Ob. The vse of confession was most auncient An. There was no lawe made concerning it before Innocentius the thirdes time The law of Innocentius the Pope abrogated which when it was made Nectarius bishop of Constantinoble did reuerse 8. Also this kind of Confession did greatlie mislike euen Chrysostome therfore let vs coÌ„clude that auricular confession is absurd and contrarie to the worde of God 9 But the true confession which is commaunded vs respecteth both God and man The first is True confessioÌ„ before God that we confesse our sinnes to God that we may obtaine pardon forasmuch as it is the Lord who alone forgiueth forgetteth and blotteth out the same He is the alone Phisition the knower of mens hearts Psal 32.5 51 1. and he alone is priuie to their thoughts* 10 After the secret confession which is made to God followeth the voluntarie confession which is made before men To confesse before men so often as that is expedient either for Gods glorie or for our owne humbling After this maner Dauid reproued of Nathan pricked in conscience doeth confesse his sinne before God and also before men After this manner the people of Israel 2 Sim. 12. Leuitic 12. hauing the Priest to say before them did openlie confesse their inquiries in the temple* Extraordinarie confession 11 This kinde of confession ought to be ordinarie in the church and then to be vsed extraordinarilie if the people haue offended with anie generall offence Such was the confession which the whole people made Neh. 17. Ordinary confession beeing guided by Esdras and Nehemias* Wee vse that extraordinarie confession commeÌ„ded of God and most profitable for vs fiâ—â—tly when wee present our selues in the sight of God and of the angels in euerie holie assemblie Obiect That is done in euerie prayer An. I graunt but if you consider howe great our sluggishnes is you will graunt that it is a wholesome kinde of ordinance if the christian common people be exercised by some solemne rite of confession vnto humilitie 12 Furthermore the scripture alloweth two formes of priuate confessioÌ„ One which is made for our sake whereto appertaineth that of Iames That wee confesse our sinnes one to another* Two kindes of priuate confession Iam. 5.16 Another which must be made for our neighbours sake to pacifie him and to reconcile him to vs if we haue offended or hurt him in anie thing For the vse of the former though it be free yet shall we more commodiouslie
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
geueth life* An. Paul contendeth in that place against the false Apostles who commending the Lawe without Christ did call away men from the benefite of the newe Testament wherein the Lord doth couenant that he will ingraue his Lawe in the bowelles and that he will write it in the heartes of the faithfull Therefore the letter is dead and the Lawe of the Lord doth kill the readers thereof but when it is pulled away from the grace of Christ and when it doth onely sound in the eares the heart being vntouched Obiect Therefore the word it selfe should not be much assured to vs vnlesse it should be confirmed by the testimonie of the Spirit An. God hath coupled together by a certaine mutuall knot the certaintie of his word and of his Spirit CHAP. X. God is set against idolls 1 NOwe it is good to consider whether the Lord doth represent him selfe in the Scriptures to be such a one as we sawe him to be depainted out to be befote in his workes 1. The goodnes of God by the Scripture 2. His seuerity Surely his fatherly goodnesse and readie will to do good is euerie where extolled and there be set downe examples of his seueritie which shew that he is a iust reuenger of wickednesse * Ex. 34.5 2 God pronounceth in Ieremie what a one he will be knowen to be * Psal 145 Let him that reioyceth * Ier. 9 24. saith he reioyce in this that he knoweth me to be the Lord which do mercie iustice and iudgement in the earth Assuredly these three thinges are verie needefull to be knowen Mercie wherein our saluation consisteth 1. Mercie 2. Iudgement 3. Iustice iudgement which is exercised vpō the wicked iustice whereby the faithfull are preserued Furthermore that knowledge of God which is set before vs in the Scriptures is appoynted to none other ende then that which doth shine in the creatures being imprinted in them to wit first it inuiteth vs to feare God 1. The feare of God 2. Confidence in him and secondly to put our whole trust in him to wit that we may learne to worship him both with perfect innocencie of life with vnfaigned obedience also to depend wholy vpon his goodnesse 3 Also we must marke that the Scripture to the ende it may direct vs to the true God doeth plainely exclude all the gods of the Gentiles because religion was corrupt euerie where almost in all ages CHAP. II. That it is wickednesse to attribute anie visible forme to God and that they fall from God generallie who so euer they be which set vp to them selues idolles 1 BVt seeing that this beastly blockishnesse dyd possesse the whole world Beastlie blockishnes to make a figure of Cod. to desire visible figures of God and so to make and frame to them selues gods of woode stone or other matter we must hold fast this principle that the glorie of God is corrupted with wicked falshood The glorie of God is corrupted with pictures so often as anie shape is faigned to represent him Therefore after that God hath in the Lawe once chalenged to him selfe the glorie of the godhead he addeth forthwith Thou shalt make thee no grauen image neither anie similitude * Ex. 20.4 2 That may easilie be gathered out of the reasons which he adioyneth vnto the prohibition Thou heardest a voyce thou sawest no bodie Therfore take heede to thy selfe lest peraduenture being deceaued thou make thee any similitude * Deut. 4.15 c. He setteth his voyce against shapes The voyce of God is set against figures Therfore those men forsake God which desire to haue visible formes * Ios 40.17 41.7 3 Obiect God hath somtimes giuen a presence of his godhead so that he was sayde to haue bene seene face to face An. Those things did plainely teach men concerning the incomprehensible essence of God Not that he offred him selfe to be knowen in them as he is Because it was said to Moses That no mā can see God and liue * Exod. 33.13 Obiect The holie Ghost appeared in likenesse of a doue * Mat. 3.16 An. Whē he vanished away forthwith the faithfull were admonished by that token of short continuance that they must beleeue that he is inuisible that being content with his power and grace they might not inuent to them selues anie visible shape God appeared in likenes of a man Obiect God did sometimes appeare in the shape of a man An. That was a foreshewing of the reuelation which was to come in Christ Therefore it was not lawfull for the Iewes so to abuse this pretence that they might erect them selues anie token of the godhead vnder the shape of man Why the Cherubims were made Exod. 25.17 28.21 Obiect The Cherubims which with their out-stretched wings did couer the mercie seate were made in honour of God * whie may not we make images of God and of Saincts An. Those small images did import nothing else but that images cannot fitly represent the mysteries of God forasmuch as they were made to this ende that they might shadowe with their winges the mercies seate and so keepe backe not only the eyes of men but al their senses from beholding God that by this meanes they might correct their boldnesse Moreouer it were an absurd thing to bring in shadowes seeing we haue the truth it selfe Quest What meane the Seraphims which were shewed to the Prophets in visions* Why the Seraphims were shewed to the Prophets Isay 7.2 An. Inasmuch as their faces were couered they signifie that the brightnes of the glorie of God was so great that euen the Angels them selues are kept from the direct beholding thereof 4 And the Prophet gathereth by the matter that the images of the Gentiles are not gods Psal 115 4 135.15 but onely the workes of mens handes * For that cause the holy Ghost thundreth out a cruel sharp curse Let them be made like to them which make them whosoeuer they bee which put anie confidence in them 5 Obiect Images are lay mens bookes saith Gregorie Images lay mens bookes An. Ieremie calleth images a doctrine of vanitie * a falshood Ier. 10.3 * Haba 2.18 Therefore all that is vaine and false whatsoeuer men haue learned by images concerning God Ob. Those are reproued of the Prophets which doe abuse images vnto superstition An. I graunt and yet they doe alwaies set images against the true God as contrarie things 6 Augustine without doubting pronounceth that it is wickednes not onelie to worship images Lib. 4. de ciuit cap. 9 32. but to set them vp to God * and that by this meanes the feare of God is diminished or els taken away 7 And what other things are those pictures and images which they dedicate vnto sainctes but patterns of most wicked ryot and filthines 8 Furthermore as touching the beginning of idols that is
worship profaned by superstitious rites such as idolatrie is The ende And there bee two partes of the commandement the former brideleth our licentiousnesse 2. Partes that we make not God subiect to our senses or represēt him by anie shape the second forbiddeth that wee worship no images for religions sake 18 To the end he may induce vs to this he setteth out his power which he will not suffer to bee abated Secondlie he calleth himselfe ielous because he can abide no partner Thirdlie hee auoucheth that he will bee a reuenger of his glorie vppon the children the childrens children the childrens childrens children if we geue the worship of his Godhead to anie other Fourthlie he promiseth mercie to the true keepers of the commandement God reuengeth his glorie vpon the fourth generation Ezech. 18.20 19 Obiect To punish an innocent for an other mans fault is against right and the worde of God himselfe * An. There is no vnrighteousnes in God neither doeth hee suffer the sonne to beare the iniquitie of his father but hee is punished for his owne offence 20 For if the visitation be fulfilled when God taketh away grace and other helpes of saluation from a familie Euerie one is punished for his owne iniquitie in that that the children being made blind and forsaken of the Lorde doe walk in their fathers footesteps they beare the curse of their fathers wickednesse so that liuing wickedlie they are by the iust iudgement of God punished not for other mens offences but for their owne iniquitie The promise of the law 21 On the otherside is offered the promise touching the spreading abroade of mercie vnto a thousand generations whence the faithfull haue an excellent comfort 3. Commandement Three thinges to be obserued 22 Wee must diligentlie note three thinges in the third first that whatsoeuer the minde conceaueth or the tongue vttereth concerning God it doe taste of his excellencie Secondlie that we do not rashlie abuse his holie worde and reuerent misteries either to ambition or couetousnesse or for our owne follie Last of all that we doe not slaunder nor backbite his workes but that we speake of them with titles of wisedome righteousnesse and goodnesse 23 Furthermore What an oth is an oath is a calling of God to witnesse to confirme the truth of our speech Isa 19.18 65 16. Ier. 12.16 which by many places of scripture is prooued to be a kinde of the worship of God * Ier. 5.7 Soph. 1.5 In which respect the Lorde is verie angrie with those which sweare by straunge Gods * 24 And the name of God is profaned three waies first when men sweare falslie by it for what remaineth to the Lord whē he shal be robbed of his truth The name of God is profaned three wayes when hee is made the approuer of that whiche is false * 25 Secondlie when it is vsed in true but superfluous oathes Leuit. 19.12 2. Ios 7.19 for an oath is not permitted but for necessities sake when we must haue regard eyther of religion or of loue Last of all we sinne if in Gods place by manifest impietie wee put saints or other creatures when wee take an oath because by this meanes we conueigh to them the glorie of the godhead Exod. 23.13 Deut. 6.13 Heb. 6.13 26 Obiect Christ his inhibition is general * Mat. 5.34 sweare not at all An. Christ is not contrarie to the father but he correcteth the abuse of the Pharises which did suffer oaths The error of the Pharisees so they were not false or the name of god were not vsed yea he doth also forbid superfluous oaths such as were oblique and which are made by the name of creatures 27 Therefore let vs conclude that oathes are lawfull seeing Christ his disciples did swear and that not only publike oathes before the magistrate but also priuate So Abraham * Iacob * Booz Gen. 21.24 * Abdias * Gen. 31.53 did sweare * Ruth 3.13 4. Commandement * 1. King 18 1◠28 The end of the cōmandement is that being dead to our owne affections workes wee thinke vpon the kingdome of God and that we be exercised by those waies and meanes which hee hath appointed vnto that meditation Touching this wee must cōsider three things Three thinges to be considered first vnder the rest of the seuenth day is figured to the people of Israel the spirituall rest whereby the faithfull keepe holiday from their owne workes that God may worke in them The spirituall rest Secondlie he woulde haue a set day wherein they may come together to heare the law and do the ceremonies Thirdlie for seruāts sakes that they might rest from their labour The hearing of the word 29 Notwithstanding wee are taught in manie places that that shadowing of the spirituall rest had the chiefest place in the Sabboth * 30 The obseruing of one day of seuen did represent vnto the Iewes that perpetuall rest Ease of seruāts Num. 13.22 Ezech. 20.12 which that it might be obserued with more religion God commended it by his owne example The ceremony of the Sabboth is abolished by Christ Rom. 6.4 31 And it is not to bee doubted but that Christe by his comming did take away that which was ceremoniall heere For hee is the truth at whose presence all figures doe vanish away * Col. 2.16 Therefore let all superstitious obseruing of daies be far from christians 32 The two latter causes are like conuenient for all ages Though the ceremonies be taken away yet it is necessarie that we meete together to heare the word Why we meet together in the Church to breake the mysticall bread and to commō praier Againe that seruants labourers haue their rest from labour Obiect This commaundement was giuen to the Iewes and not to vs. An. We be the children of God therefore he did no lesse prouide for our necessity then for the necessitie of the Iewes Quest Why doe we not come together daily An. Would God we might but seeing the weaknesse of manie cannot suffer that The profite of congregations why doe wee not obey the order which God hath laid vpon vs 33 Obiect The christian common people is nourished in Iudaisme The obseruing of the Lordes day because they retaine some obseruation of daies An. We obserue the Lords day not as ceremonies with most strait religion but we take it as a remedie necessarie for retaining order in the church Obiect Paul teacheth that Christians must not be iudged in obseruing dayes Col. 2.16 in another place he auoucheth that it is a superstitious thing to iudge betweene day and day * Rom. 14.5 An. He taketh away the abuses whereby they darkened the glorie of Christe and the light of the Gospel by retaining shadowes 34 But the Lords day commeth in steede of the Sabboth The Lordes day in place of the Sabboth
pray he doth by the verie same commaundement reproue vs of wicked stubbornnesse Psal 50.15 Mat. 7.7 The promise vnlesse wee obey* Vnto prayer there is ioyned also a promise that hee will be fauorable and intreated least being disobedient conuict of vnbeleefe wee mistrust God when hee calleth 14 And it is a wonder that we are either coldly or almost no way moued with the sweetnesse of his promises so that a great part had rather wander in bie wayes and hauing left the fountaine of liuing waters digge to themselues drie cesternes then imbrace the liberalitie of God offered vnto them freelie The name of the Lorde is a strong tower the iust man shall flie to it and be saued* A similitude Pro. 18.10 Ioel 2.32 Therefore let the faithfull beeing perswaded of the fatherlie loue of God alwaies commit themselues to his faithfull keeping neither let them doubt to craue the helpe which he promiseth yet doth not a carelesse securitie lift them vp but they clime vp by degrees of his promises yet so that they remaine humble in their owne abasement 15 Obiect God graunted the praiers of Ioatham and Sampson Iud. 9.20 * Iud. 16. â—8 which notwithstanding proceeded not from a quiet minde An. A continuall law of God is not abolished by particular examples Againe a fewe men had sometimes speciall motions whereby it came to passe that they differed from the common sort Furthermore those praiers which God heareth doe not alwaies please him but so farre as pertaineth to example Those prayers which God heareth doe not alwayes please him that the godlie may praie with more affiance and feruentnes So God being moued with the feigned repentance of Achab taught how easie he is to be intreated of his elect 16 This is also worth the noting that those thinges which we haue spoken of the foure rules of praying aright are not so strictly required that God refuseth those praiers wherein he can not finde either perfect faith or repentance togeather with feruentnesse of zeale and well ordered petitions For wee see with what vehemencie of sorrowe Dauid was carryed away when hee saide* Psal 39.14 Cease from mee vntill I goe hence and bee not Therefore the endeuours of the faithfull doe please GOD howsoeuer they bee not free from all lettes and their praiers are allowed so they please forwarde thyther whyther they come not streight 17 And forasmuch as there is no man worthie to represent himselfe before God the heauenly father himselfe to the end he might exempt vs from shame and feare The mediatour gaue vs his sonne to be our mediatour by whose guiding we may safely draw neere* trusting to such a mediator 1 Tim. 3.8 1 Ioh. 2.1 Ioh. 14.13 16.26 that nothing which we aske in his name shall bee denied vs as the father can denie him nothing* They erre which follow anie other way Because all the promises of God are in Christ Yea and Amen * 2 Cor. 1.20 18 And we must diligentlie consider the circumstance of the time when Christ commaundeth his Disciples to flie to his intercession after that hee is ascended into heauen In that houre saith he ye shal aske in my name* Ioh 16.26 It is certaine that from the beginning none were heard which did pray saue only for the mediatours sake For this cause the Lorde appointed in the lawe that the Priest alone shoulde enter into the sanctuarie and carrie vpon his shoulders the names of the Tribes of Israel to this ende auailed the sacrifice The glorie of the mediatour did more plainlie appeare by the ascention of Christ that the praiers might be established Being holpen by these rudiments they embraced the Mediatour whose glorie notwithstanding did more clearelie shine by his ascention 19 Furthermore forasmuch as hee is the onely way to God there is nothing left for those which turne aside in the throne of God besides anger iudgement and terror Obiect The saints haue their intercessions left them whereby they doe mutuallie commende the safetie one of another* 2 Tim. 2.1 An. They bee such as depend vpon that only so far of is it that they anie whit diminish it The intercession of the saincts 20 Ob. Christ is the mediatour of redemption and the faithfull of intercession An. As if Christ hauing performed the mediatorship which lasteth only for a time hath turned ouer the eternall mediatorship which neuer shall haue end vnto his seruants 1 Ioh. 2.1 Rom. 8.31 1 Tit. 2.5 The scripture saith otherwise if anie man sin we haue an aduocate with the father Iesus Christ* 21 As touching the Saints who being dead in the flesh doe liue in Christ The intercessioÌ„ of the dead if we attribute anie prayer to them let vs not dreame that they haue any other way to intreat God but Christ Therefore the scripture calleth vs backe vnto Christ alone who is the onely way to the father* Iob 14 6. Hee is our mouth by which we speake to the father our eie wherewith we see the father our right hand whereby we offer our selues to the father 22 But follie is gone so farre that we haue heere the nature of superstition expressed which after it hath once gotten the head maketh no end of wantonnesse For vnto the intercession of Saints was added the particular procuration of euerie one according to the diuersitie of businesse sometimes one sometimes another was called vpon to be aduocate then euerie man had his seuerall Saint Safegarding Gods to whose tuition they committed themselues as to the tuition of safegarding Gods 23 Obiect The praiers of the faithfull are carried by the handes of Angelles into the sight of God An. The Angels are appointed to take charge of our safetie* not dead men Heb. 1.14 Psal 91 11. 34.8 Obiect If Moses and Samuel shall stande before me my soule is not toward this people * Ier. 25.1 therefore the dead make intercession for vs. An. But seeing it appeareth thereby that they praied not for the people it is then concluded that the dead doe not pray at all But the Lord doth only pronounce that he will not spare the wickednesse of the people although they had some Moses or Samuell at whose praiers and intercession he became so mercifull 24 Quest Shall we then take from them al praier and desire of godlinesse who during their whole life did breath out nothing but godlines and loue An. They long for with an vnmoueable will the kingdome of God which consisteth no lesse in the destruction of the wicked then in the saluation of the godlie Obiect Those men which liue vpon earth do one commend another to God by their praiers An. This duetie serueth to nourishe loue among them Why those which are aliue pray one for another when as they doe as it were deuide their necessities among themselues and mutuallie take vpon them the same And this they doe according
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be
blinder then moals In good works as in 1. Inuenting them 2. In doing them 2. In humane thiÌ„gs as in the Arts. 1. Liberall Nothing 2 Manuall Nothing 2. In will Chap. 4.5 1. In heauenlie things He willeth that onelie which is euill 2. In earthlie things He willeth that onelie which is euill 2. In bodie That foloweth the corrupt appetites of the soule Through manie infirmities it is at length subiect to death Wherupon it foloweth that maÌ„ being lost must seeke redemptioÌ„ in Christ the Mediator bicause 1. The first adoption of the elect people Did depend vpon the grace of the Mediator alwaies 2. The preseruation of the Church Did depend vpon the grace of the Mediator alwaies 3. The deliuerance of it in daunger Did depend vpon the grace of the Mediator alwaies 4. Restoring after scattering abroad Did depend vpon the grace of the Mediator alwaies 3. The hope of the godlie The Lawe was giuen for that cause that it might cause the mindes of men to wait vntill the comming of Christ which appeareth by Chap. 7. 1. The remembrance of the free couenant often repeated 2. The ceremonies 3. The sacrifices 4. Washings 5. The end of adoption 6. The right of the priesthood 2 The materiall cause of redemption concerning which reade the next table Christ is the materiall cause of our redemption in whom we must consider three thinges Chap. 7. 1. Howe he is offered vnto men Lib. 2. In the Law Chap 8. 1. Ceremoniall 1. The vse whereof was abrogated 2. The effect is perpetuall 2 Iudiciall whereof there are two parts 1. The first which appertaineth vnto godlinesse belongeth to all men 2. The other was proper to the Iewes and is abolished 3. Morall whose vse is 3. fold The first sheweth our 1. Weakenesse Not that we may dispaire But haue recourse vnto Christ 2. Iniquitie Not that we may dispaire But haue recourse vnto Christ 3. Damnation Not that we may dispaire But haue recourse vnto Christ The second 1. That those who are not moued with promises 2 May be kept backe with feare of threateninges The thirde 1. That we may knowe what the wil of God is 2. That we may thinke vpon it to obey it 3. That our minds may be confirmed thereunto 4. That wee may bee brought backe frâ—m that which is slipperie The summe is comprehended in a Proheme wherein is noted 1. The power of God that he may bind the people with necessitie to obey 2 The promise of grace wherein he professeth that hee is the God of his Church 3. The benefit wherin hee accuseth the Iewes of vnthankfulnesse vnlesse they be answerable to his goodnesse In two Tables looke A. In the Gospell Looke B. 2. Howe he is receaued of men concerninge which reade C. out of the thirde booke 3. Howe God doeth retaine vs in the societie of Christ Looke D. out of the fourth booke Ther be 2. Tables of the Lawe Ch. 8. The former which appertayneth vnto the worship of God is contained in fower commandements In the first commandement God will excell alone amongst his people Therefore we owe vnto God alone 1. Adoration 2. Hope 3. Inuocation 4. Thankesgiuing Of the second commaudemeÌ„t the Ende is that God will not haue his worship profaned with superstitious rites and ceremonies Partes 2. 1. The first bridleth our libertie lest We make God subiect to our senses Or represent him by anie shape 2. The secod forbiddeth vs to worship anie images for religioÌ„s sake therefore he bringeth forth 1. His power which he wil not suffer to be diminished 2. His emulation because he can abide no partner 3. His vengeance vpon the fourth generation 4. His mercie to the true worshippers The thirde commandeth three thinges 1. That that smell of his excellencie whatsoeuer Our mind conceiueth Our tong speaketh 2. That we do not rashly abuse His holy word By Ambition Couetousnesse His reuerent mysteries By Ambition Couetousnesse 3. That we do not Speake against His works but speak of them with the titles of Wisedome Power Iustice Goodnesse Slaunder His works but speak of them with the titles of Wisedome Power Iustice Goodnesse The name of God is profaned 3 manner of wayes 1. By periarie 2. By superfluous oathes though true 3 If we put in Gods place Saincts or other creatures Liuing Without life Of the 4. commandemeÌ„t the Ende is that being deade to our owne affections and workes we may thinke vpon the kingdome of God In it wee must consider three thinges 1. The Spirituall rest 1. Whereby the faithfull may kepe holy day from their own works 2. That God may work in them 2. That there may be a certaine day to 1. Call vpon God 2. Heare the Lawe 3. To do the ceremonies 3. That seruants may haue rest from their labour The latter is declared in the Table following In the later table of the Law which contayneth the duties of loue there are five commandemeÌ„ts Chap. 8. Of the fifth commaundement The ende is Because the obseruing of the order which God hath appointed doth please him The degrees of honour which he hath appointed are not to be broken Therefore wee are forbidden to diminish any which of the dignitie of superiours by Contempt Contumacie Vnthankfulnesse And the partes of honour are Reuerence Obedience Thankfulnesse Of the sixt the Ende is Because God hath knit together mankinde by a certaine vnitie The safety of all men is committed to euery man Violence is forbidden Good will is commaunded Of the seuenth the Ende is Because Godloueth cleannesse let vs auoid all vncleannesse Therefore he forbiddeth vs to commit fornication In minde In worde In worke Of the viij the Ende is Because vnrighteousnesse is an abhomination vnto God He will haue vs to geue euery man his owne Theft is committed either by Violence Wicked deceipt Craftinesse Flattering c. Of the ix the Ende is Because God who is truth hateth lying He commaundeth vs to speake truth without deceipt Therefore he forbiddeth that We do not defame anie man with slaunders and false crimes Or to hinder anie man in his goods by lyes But in defending the truth let vs defende the integritie of the Name Of euerie man Goods Of euerie man Of the teÌ„th the Ende is this Because God wil haue the whole soule to be possessed with the affection of integritie He will haue vs to banish out of our mindes all desire that is contrarie to loue Therefore all desire which turneth to all other mans hinderance is forbidden B Christ is also offred vnto men in the Gospell concerning which is declared Chap 9. How with the old testament 1. It agreeth which is in three thinges Chap. 10. 1. Because there was the same hope of immortalitie 2. The same couenant placed Not in mens workes But in Gods mercie 3. The same Mediatour of God and men Christ It disagreeth in fiue thinges Chap. 10. 1. Because the heauenly inheritaunce was shewed vnder earthly things Nowe our mindes are straight way
directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
who are often deceaued by the euent of things Lib. 8. 3. quest tit de Trin. 3. cap. 4. Obiect Augustine doth often make mention of sufferance* An. He proueth that the wil of God is the chiefe and first cause of all things Sufferance is al one with commandement because nothing doeth come to passe but by his cōmandement or sufferāce Quest Why doth the Scripture often make mētion of chaunce Chanceable thinges are often read of in the Scriptures An. Howe soeuer all things are ordered by the counsell of God yet are they sayde to be vnto vs chaunceable because the order reason and necessitie of those things which fall out do for the most partly hid in the counsell of God and are not comprehended by mans opinion CHAP. XVII Frutes of Gods prouidence 1 FVrthermore it shall be expedient here to note to what end the Scripture doth teach that all things are ordered by God The ende of Goddes prouidence and first of all we must note that we must consider the prouidence of God as well for the time to come as for the time past secondly that it doth so order all things that sometimes it worketh by meanes and somtimes without meanes somtimes against all meanes lastly that it tēdeth to this end that God may shew that he careth for all mankinde and that he doth especially watch ouer his Church in gouerning the same And now this must be added moreouer that although either the fatherly fauour of God or else the sharpnes of his iudgmēt do shine in the whole course of Gods prouidēce yet are the causes of those things which fall out sometimes hidden so that this cogitation creepeth into our mindes that the affaires of men are turned ouer and whirled about with the blinde sway of fortune or else the flesh doth prouoke vs to murmure as if God did make tennis bals of men to play withall But we shall learne by the end We must marke the end of things A note if we will be quiet that God hath a right good reason for his purpose Therefore let vs reuerence the secret iudgements of God 2 But although the will of God be comprehended in the commaundements of the Lawe The law is the rule of iustice the rule of all iustice and equitie yet we say that his iudgements are a great deapth* Psal 36.7 by which we reuerence the other wil of God which is hidden frō vs wherof Paull also speaketh O the depth of the wisdome riches and knowledge of God * Rom. 11.33 Ther is in God a reuealed will and a secret will Obiect We must content our selues with the Scriptures wherein the will of God is most fully declared vnto vs for there is none other will in the secret counsell of God An. I graunt there is but one onely will in God yet because of the imbecillitie of our wit we cōsider a double will one comprehended in the Lawe and in the Gospell which is the way wherein we do safely walke and another which we can not search out but do reuerently adore Moses expressed both these in fewe wordes hidden things belong to our God but the things which are here writtē appertaine to you and your children* Deut. 29.29 Touching things to come 3 Obiect If God haue assigned the point and verie time of our death we can not escape i◠and therfore it is vaine to vse anie circumspectiō Therfore where as one man dare not go a daungerous way lest he be slaine of robbers another man sendeth for phisitians that he may prolong or help his life c. Either all these are vaine remedies which are vsed to correct the will of God or else life and death health and sicknesse c. are not determined by his certaine decree Moreouer the prayers of the faithfull shall be disordered or at least superfluous wherein they pray that God will prouide for those thinges which he hath alreadie determined from eternitie Furthermore a cutter doth slay a good subiect Touching thinges past he hath executed the purpose of God some man hath committed theft or whordome he is the minister of his prouidence 4 An. But as touching things to come Salomon doth easily reconcile together the prouidence of God and mans deliberations Deliberations touching things to come doe agree with the prouidence of God Pro. 16 9. We must vse meanes the heart of man saith he doth inuent his way the Lord directeth his goings* Therefore we are not letted by the decree of God but that we may prouide for our life For he which hath appointed the boundes and limites of our life doth also minister cautions remedies for preseruing thereof Fatall daūgers Obiect No daunger shall hurt vnlesse it be fatall or come by destinie which can not be preuented by anie remedies An. But what if daunger be not fatal with God bicause he hath assigned the remedies to ouercome them Ob. We shall escape danger without anie circūspection if it be not fatall or appointed by destinie An. But the Lord doth therfore enioyne thee to take heed because he will not haue it fatall to thee the arts and skill of taking councell and heede are inspired of God that they may serue his prouidēce Gods prouidence is garnished with her meanes God doth hide frō vs things to come that we shold preuent them as thinges doubtfull For the prouidence of God doth not alwayes shew it selfe naked but after a sort cloathed with her meanes 5 The euents of the time past do altogether depend vpon it Of things past Obiect Therfore neither theft nor murder nor adulterie are cōmitted Why sinners are punished but the will of God cōmeth betweene Why shall they be punished then An. That man obeyeth God who being taught by his word touching his will doth striue to come thither whither he is called by him Therefore cutthrotes do not serue God but they do rather obey their owne wicked lust Obiect But vnlesse he would the theft should not be committed God doth vse euil instrumēts well An. But it is not committed that he may be obeyed and yet by doing euill we serue his iust ordinance because through the infinite greatnesse of his wisedome he knoweth howe to vse euill instruments well to do good Obiect Then God willeth euill An. Not as it is euill For all the euill is found in vs there is nothing in him but the lawfull vse of our wickednesse Ob. But God worketh by those which are euill An. As stinke in a dead carkasse is caused by the sunne beames and yet they them selues stinke not A similitude so in an euill man the matter of euill is abidinge what pollution shall God draw to him selfe if he vse his ministerie at his pleasure 6 But to the ende we may thereby gather most sweete frute All thinges come to passe by the disposition of God let vs be assuredly perswaded
those which are partakers of the same nature should be euill Chrysost 2. Hom. in Genes All are euill by nature or all of thē should be good An. We should all be euill but it commeth to passe through the mercie of God that all continue not in wickednesse Quest Whence commeth such a difference that some continue vntill the end and some faint after they haue begun to runne Perseuerance the gift of God An. Perseuerance is the gift of God God vpholdeth the former by his power that they may not perish he giueth not like power to the latter that they may be testimonies of mans inconstancy The cause of falling 4 Obiect Exhortations shal be made in vaine admonitions shall be superfluous reprehensions ridiculous vnlesse it be in the power of a sinner to obey Whether admonitions be superfluous Ioh. 15.5 An. No truly for though Christ affirme that we can do nothing without him* doth he therefore lesse reproue those which did euill without him Let vs say with Augustine O man in commaundement learne what thou owest in correction that thou hast it not through thine own fault in prayer whence thou maist receaue that which thou wilt haue Lib. de cor gra Note 5 Obiect Then to what ende serue exhortations 2 3 The fruites of exhortations An. If the wicked despise them with an obstinate heart they shall be a testimonie against them Hardnes of hart must not be imputed to God but to men Quest But what can the sillie man do when softnesse of heart which is necessarie to obedience is denied him An. Why doth he turne his backe when as he can ascribe the hardnesse of his heart to none but to him selfe But the principall profit must be considered toward the faithfull in whom as the Lord worketh all things by his Spirit so he omitteth not the instrument of his word Quest Why are they nowe put in mind of their dutie seeing they are directed by the Spirit of God why are they stirred vp by exhortations seing they can not make hast but with the Spirit An. O man who art thou that prescribest God a Lawe If he will haue vs to be prepared by exhortations to receaue grace How God worketh in the Elect what canst thou backebite in that dispensation God worketh two manner of wayes in his elect inwardly by his Spirit 2. Cor 2.10 outwardly by his word which is to them a sweet sauour vnto saluation as it is to the reprobate the sauour of death vnto death* 6 They gather together on an heape many testimonies of Scripture that they may oppresse vs if not by weight yet by number Of testimonies of Scripture Which that we may the better vnderstand 1. The endes of commandementes we will deuide them into cōmandements promises threatnings And cōmandemēts into those which require turning vnto God and which speake simplie of keeping the Lawe or which cōmand vs to cōtinue in the grace receaued Let vs intreate of all in generall and then we will descend vnto the formes them selues Obiect If God command those things which we can not performe 1. Why conuersion is commaunded If he forbid those things which to auoide is not in our power doth he not mocke vs An. No truly but this commeth to passe that when we know our owne weaknesse we shall more earnestlie embrace faith whereby those thinges shall be geven vs which we want 7 Quest But to whom can this seeme to bee a thing like to be true that God hath appoynted a lawe for logges and stones An. Neither doth anie mā go about to perswade that For neither are the wicked stones or stockes when being taught by the Lawe that their lustes are contrary to God they are made guiltie through their owne testimonie Men are not stockes or stones or the godly when being put in minde of their owne weakenesse they flie to grace Of the forme of commandements 8 That shall appeare more euidently by reckening vp the three formes of commandements Obiect The Lord commandeth oftē both in the Lawe and also in the Prophetes that we be turned vnto him An. And the Prophete singeth another song Turne me O Lord and I shall be turned* Ioe 2.12 Ier. 21.18 For after thou turnedst me I repented Obiect He commaundeth vs to circumcise the foreskinne of our hart An. But by Moses he denounceth that that circumcision is made by his hand* Deut. 10.16 Obiect He requireth newnesse of hart An. But he witnesseth in another place that he giueth it And that which God promiseth as sayth Augustine we do not by will or nature but he doth it by grace The second kind of commaundements are simple wherein we are commaunded to worship God and to obey his will Lib. 3. de Doct. Christ Note innumerable places do witnesse that all that is his gift what righteousnesse holinesse godlinesse or purenesse soeuer can be had Of the simple commandemēt Of the third kind that the faithfull cōtinue in the grace of God Paul teacheth whence they must fet that strength of constancie saying That which remaineth brethren be strong through the Lord* Of continuing in grace Act. 13.42 Eph. 6.10 Zach. 1.13 9 Obiect We bring with vs our owne strength and God helpeth our weake indeuors Because it is sayd Turne vnto me and I will be turned vnto you An. That is I will be mercifull vnto you For it is the worke of God alone to turne vs vnto him 10 The second order of arguments intreateth of promises Obiect Seeke good and not euill and ye shall liue * Deut. 21.1 Ier. 4.1 c. We are mocked if will be not in our power An. We haue such a will by the Spirite of God Whereby it cometh to passe that promises are not superfluous 11 The thirde forme is concerning threatenings We will that which is good by the Spirite Obiect Amalec and the Chananite are before you with whose sword you shall fall because you would not obey the Lord * Ier 7.13 Concerning threatninges Num. 14 43. Because I haue called you and you haue not aunswered I will do to this house as I did to Silo. To what ende serue such vpbraydinges vnlesse they had had free will An. It is not in mans power who is subiect to the lordship of sinne to harken to the voice of God Man hath not free will to harken to the voyce of God which thing proceedeth from naturall corruption Therefore man shall be alwayes the first authour of his owne destruction Obiect Paull saith quensh not the Spirit 1. Thes 1.19 therfore it is in their will to foster the light which is offered them An. This diligence commeth from God alone And by graunting that is applied to vs which belōgeth to God whereupon Iohn saith Whosoeuer is of God he saueth him selfe * 1. Ioh. 5.18 Obiect That is because we are
of the Church was alwayes grounded in the person of Christ No grace with out the mediatour 3 Because both the first adoption of the elect people and the preseruation of the Church the deliuerance thereof in daunger and the gathering of it together after it was scattered did alwayes depeÌ„d vpon the grace of the Mediator neither was all the hope of the godly euer reposed anie where else but in Christ* Gal. 3.16 4 For that cause God would haue the Iewes to be instructed with manie prophecies that to seeke for their deliuerance they might turne their eyes directly vnto Christ Neither could howe so euer they had filthily degenerate the remembraunce of that principle be at any time quite abolished that God would be the deliuerer of his Church by the hand of Christ A principle most necessary as he had promised Dauid and that by this meanes onely the couenant should be firme whereby God had adopted his children hence came the song of the childreÌ„ Osianna to the sonne of Dauid* Mat. 21.9 CHAP. VII That the Lawe was giuen not to holde still the olde people in it but to nourish hope of saluation in Christ vntill his comming Why the Law was geuen The vse of Ceremonies is ridiculous without Christ 1 VVE may gather by that which goeth before that the Lawe was giuen therefore that it might keepe their mindes wayting vntill the comming of Christ That appeareth by the remembrance of the couenaÌ„t often repeated by the ceremonies sacrifices washings the ende of adoption and the right of the priesthood the vse whereof should be ridiculous without Christ 2 The same may be coÌ„cluded out of that princely dignitie which was erected in the familie of Dauid and also out of the verie morall Lawe which as Paul witnesseth was as it were a schoolemaister to lead the Iewes vnto Christ who is called the end of the law to saluation to euerie one that beleeueth * 1. 2. 3. 4. 5. 6. 7. 8. Gal. 3.24 3 Otherwise the perfect obseruing of the lawe were necessary that we might be acceptable to god that we might obtaine eternall life For the Lord abhorreth all vnrighteousnesse Therefore seeing that such perfect obseruing of the lawe doth passe our strength all hope of saluation beeing cut off The end of the law death doth assuredlie hang ouer our heades Therfore being throwen downe through it by our owne miserie we are stirred vp to craue pardon 4 Obiect The Lorde shoulde mocke vs if he shoulde make a showe of felicitie whereas in the meane season the entrance therunto is shut against vs. An. Though the promises of the lawe be conditionall and depend vpon the perfect obedience of the law which can be founde no where Conditionall promises yet they are not giuen in vaine For by this meanes it commeth to passe that we haue recourse vnto Christ who not refusing our obedience being but halfe perfect Christ is our perfection and pardoninge that whiche is wanting of perfect fulfilling he maketh vs to reap the fruâ—t of the promises of the law as if we our selues had fulfilled the condition 5 And it appeareth that the obseruing of the law is vnpossible The obseruing of the law is vnpossible 1. King 8.46 Psal 143.2 Gal 3.10 5.7 For no man hath euer attained vnto the perfect marke of loue there is none in whoÌ„ concupiscence is not found Obiect We should do God iniurie if wee shoulde say that he commaundeth more then the faithfull are able to perfourme through his grace An. God could if he would exalt man vnto angelicall purenesse but he neither hath done it neither will he doe it because he hath said otherwise in the scripture The vse of the morall law is three fold 6 But to the end the whole matter may appeare more plainlie let vs brieflie gather in a short order the office and vse of the morall law as they call it And it is contained in three pointes the first that when it sheweth the righteousnesse of God it condemneth euerie man of his owne vnrighteousnesse Rom. 7.7 A similitude * 7 For the law is like to a looking glasse wherein wee behold our weaknes and by reason of this our iniquitie last of all by reason of both the curse * This is the end whereto the saying of the Apostle tendeth Rom. 3.20 that by the lawe commeth the knowledge of sinne * 8 And whereas the iniquitie and condemnation of vs all is sealed by the testimonie of the law it is not done therefore that we may sinke down thorowe dispaire but that euerie mouth may bee stopped and that all the world may become bounde vnto God Rom. 3.19 11 32. * 9 Furthermore though this office of the law do properlie appertaine vnto the faithfull The vse of the law toward the wicked that beeing conuict of their owne infirmitie they may seek medicine in Christ yet it shall be common to the wicked also that they may be made without excuse before God 10 The seconde office of the lawe is that they which are touched with no care of that which is iust and right vnlesse they be inforced may when they heare the sharp threatnings in it be compelled at least with feare of punishment as with a bridle to hold their hands The schooling of the law that they powre not out wantonlie their frowardnesse yea such schooling is not vnprofitable euen for the children of God so long as they waxe wanton through the follie of their flesh before calling being destitute of the spirite of sanctification 11 Vnto that is applied that which Paul saieth that the lawe was to the Iewes a schoolemaster to Christ Gal. 3.24 * 12 The third which is also the principal vse hath place toward the faithfull first that they may daylie more assuredlie knowe what the will of God is Vse of the law whereto they indeuour Secondlie that by continuall meditating thereupon they may be stirred vp to obedience they may be strengthened in him and be drawne backe from the slipperie way of offending 13 Obiect It is not agreeable to christians to stick to the doctrine of the law which containeth the administration of death An. Suche an opinion is profane for Moses teacheth excellentlie * that the lawe which with sinners ingendereth death is vnto the saints a rule of goodlife Deut. 32.46 The law is a rule of good life 14 Obiect The lawe is abrogated to the faithfull An. Not that it doth no more commaunde that which is right but onlie that it may not condemne and destroy them by terrifiyng and confounding their consciences Neither came Christ to abolish Mat. 5.17 but to fulfill the law * 15 And whereas Paul auoucheth that the law is abrogated he speaketh of the curse which doth not belong to instruction but to the force of binding the conscience 16 There is another respect to be had of the ceremonies which
Yea loue doth not seeke the things that are her owne Whether loue beginne at her selfe 1. Cor. 13.5 Touching our neighbour * Obiect The thing ruled is inferiour to the rule An. When Christ commaundeth that wee loue our neighbours as ourselues he will that we be readie with no lesse cheerefulnesse to doe good to our neighbour then to our selues 55 Also wee must note that vnder the worde neighbour as Christe interpreteth it What is meant by the word Neighbour Luke 10.36 * we comprehend all mankinde and also our verie enemies 56 Obiect That which is spoken touching the not desiring of reuenge and the louing our enemies is a counsell not a commaundement An. Yea commandements are common Pro. 25.21 which do most straightlie require at our hands loue of our enemies * Exod. 23.4 * Deut. 32.35 57 It is manifest that Christe commaundeth Loue your enemies do good to those that hate you c. That you may be childrē of your father which is in heauen * Obiect It were a burden too heauie for Christians to loue their enemies Mat 5.44 An. As if there coulde any heauier thing bee inuented then to loue God with the whole heart c. Obiect Christians are vnder the law of grace An. They ought not therefore any more to giue themselues to vices A veniall sinne 58 Obiect Lust without a deliberate assent which doth not long continue in the heart is a veniall sinne An. Where the transgression of the law is there is the curse Paule calleth death the rewarde of sinne Rom. 6.23 * Ezech. 18.20 59 So saith the Prophet likewise the soule which hath sinned shall die * Therefore euerie sin is mortall Obiect The sinnes of the saints are veniall Why the sinns of the Saintes are pardonable An. I graunt but not of their owne nature but because they obtaine pardon through the mercie of God CHAP. IX That Christ although he was knowen vnder the law to the Iewes yet was he deliuered onlie by the Gospel 1 THE fathers did in deed tast of grace which is at this day offered to vs more fullie They saw the day though with a darker sight the glorie whereof doth now shine in the Gospell without any veile put betweene 2 Furthermore I take the Gospell for the euident manifestation of the mysterie of Christ What the Gospell is Obiect The Gospell is the doctrine of faith* 2. Tim. 4.9 Therefore whatsoeuer promises are founde euerie where in the Lawe concerning free forgiuenesse of sinnes they are counted partes therof An. I graunt if we take the word Gospell largely But according to the principall signification it is applyed to the publishinge of gace geuen in Christ* Mat. 4.6 Mat. 1.1 Seruetus Obiect By the faith of the Gospell the fulfilling of all promises is brought vnto vs therfore we stād no longer in neede of promises An. We enioy in deed the benefits which Christ hath purchased yet that is true Hope is nourished by promyses 1 Tim. 4.8 2 Tim. 1.1 2 Cor. 7.1 that our saluation is hidde in hope* Therefore the holy Ghost commaundeth vs to leane vpon promises so long as we liue 4 Obiect The Law is set against the Gospell as the merites of works are set against free imputation of righteousnesse An. The Gospel did not so succeed the whole Law that it might bring another way to attaine to saluation but rather that it might proue that that was firme whatsoeuer it did promise Rom. 1.16 and did ioyne the bodie to the shadowes* 5 Furthermore Iohn came betweene the Law and the Gospell Iohn was put betweene the Lawe and the Gospell Mat. 11 11. who had a middle office betweene the Prophets which were interpreters of the Law and the Apostles which were preachers of the Gospell CHAP. X. Of the likelihood of the old and new Testament 1 THe couenant of all the fathers doth nothing differ frō ours in substāce very deed that it is alone and the same yet the administration doth varie The agreemēt betweene the Law and the Gospell And they agree in three pointes First the Iewes were adopted into the same hope of immortalitie whereinto we are Secondly the couenaunt whereby they were reconciled to the Lord was vpholden by no merites of theirs but only by the mercie of God who called them Thirdly they knewe Christ to be the Mediatour by whom they should both be coupled to God and also be made partakers of his promises 3 The first is proued by the testimonie of the Apostle who saith that God the Father had promised long before in the holie Scriptures by the Prophetes the Gospell which he pubished concerning his sonne according to the appointed time* Rom. 1.2 3.21 And the Gospell doth not hold mens hearts in the ioy of this present life but it doth extoll them vnto the hope of immortalitie 4 The second appeareth by the saying of Christ Abraham reioyced to see my day he sawe it and reioyced And the preaching of the Gospell in Christ Ioh. 8.56 The end of the preaching of the Gospell doth nothing else but pronounce that a sinner is iustified through the fatherly kindenesse of God without his owne deseruings 5 And Paule teacheth that they had the same Mediator which maketh the Israelits equal with vs not only in the grace of the couenāt but also in signification of the Sacramēts 1. Cor. 10.1.11 There is the same mediatour of both Testaments bicause they were baptized whē they passed through the sea in the cloud Obiect That passing was carnall baptisme An. It answered to our spirituall baptisme For it followeth that they eat the same spirituall meate which we eate and they did drinke the same spirituall drinke which we drinke namely Christ* 1. Cor. 10.11 6 Obiect Your fathers did eate Manna are dead He which eateth my flesh shall not die for euer* Therefore it was not the same meate Ioh. 6.31 Manna An. Christ doeth reprehende the Iewes which comprehended nothing in Manna but a remedie for their carnall neede and hunger they dyd not pearce vnto that high mysterie wherunto Paul hath respect Therefore Christ sheweth that they ought to waite for a farre more excellent benefite at his handes then that which Moses gaue to their fathers as they sayd 7 The fathers Adam Abell Noe Abraham all the rest which were illuminate by the word The Fathers had the same hope of eternall life which we haue seing they did sticke to God it is not to be doubted but that they had an entrance into the immortall kingdome of God For it was a sound partaking of God which cānot be without the good thing of eternal life 8 Also in that couenant I will be your God you shal be my people* The same couenant Leuit. 26.12 the prophets did alwayes cōprehend both life and saluation and all the summe of blessednes 9 Furthermore
Obiect If Christ tooke his beginning of men then is he subiect to sinne as other men be An. Paule separateth him from the common condition* that he may be verie man without vice and corruption saying The first Adam is of the earthly naturall the second frō heauen heauenly Obiect If Christ be free from all blot and begotten of the seed of Mary by the secret working of the Spirit then the seed of the woman is not vncleane but the seede of man An. We make not Christ free from all blot because he was begotten onely of his mother without hauing anie knowledge of man but because he was sanctified by the Spirit that the generation might be pure such as it should haue bene before the fall of Adam Obiect Then Adam had a double seede if there came no pollution vnto Christ Generation is vncleane accidentallie An. The generation of man is not vncleane of it selfe but accidentally by reason of his fall Therefore it is no maruell if Christ were exempted from the common corruption seeing the integritie was to be restored by him Obiect If the word of God tooke vpon it flesh then was it shut vp in a straite prison of an earthlie bodie An. Though the infinite essence of the word did growe together with the nature of man to be one person yet we must not imagine anie shutting in For the Sonne of God came downe from heauen wonderfully yet so that he did not forsake heauen he would be borne wonderfully in the wombe of his mother Christ was borne in the wombe and yet did he fill the world hang vpon the crosse that he might alwayes fulfill the world CHAP. XIIII How the two natures of the Mediator do make one person 1 FVrthermore whereas it is sayd that the word was made flesh* Ioh. 1.14 it must not be vnderstood as if it were either turned into flesh or cōfusedly mixed with flesh How the worde was made flesh but because he choose to himselfe a temple of the virgins wombe wherein he woulde dwell and he which was the sonne of God was made the sonne of man not by the confusion of substance but by vnitie of person the Godhead is so ioyned to the manhood as the soule to the body so that either nature hath her sound propertie A similitude yet one Christ is made of these two And the cōmunicating of the natures is so great that those things are somtimes attributed to the Godhead which appertaine vnto the manhood The cōmunicatinge of natures to the manhood which belong to the Godhead sometimes that which belongeth to both together Ioh. 7.58 2 For that which Christe saide before Abraham was made I am is farre from his manhood Obiect He was before all ages because hee was euen then knowen to be the redeemer as wel in the counsell of the father as in the minds of the godlie Thinges pertayninge to the god head An. Seeing that he doeth manifestly distinguish the day of his manifestation frō his eternal essence and doth of purpose purchase to himselfe an authoritie by antiquitie wherby he may excell Abraham vndoubtedlie he challengeth to himself that which is proper to the Godhead And whereas he is called his fathers seruaunt Thinges pertayninge to his manhoode whereas it is said that he increased in age and wisedome with God men* that he doth not seek his own glorie* c. It is proper to his manhood alone Luk. 2.52 And that is the cōmunicating of properties * Ioh. 8.15 wheras it is saide The comunicatinge of properties Act. 10.25 that God hath by his blood purchased the church* that the Lord of glory was crucified 3 And whereas it is said that he receiued power of the father to forgiue sinnes to raise vp whom hee will to giue righteousnes holines saluation c * 1 Cor. 2.6 Ioh. 1.29 5.24 8.12 9.5 10.9 c It was neither proper to the godhead nor to the manhood but to both Nestorius 4 Therefore we must abandon the error of Nestorius who whiles he went about rather to pull in peeces then to distinguishe Christes nature did inuent a double Christe Eutiches Also wee must beware of the madnesse of Eutiches least whiles we wil proue the vnitie of person Seruetus we destroy both natures 5 And the monster Seruetus is no lesse deadlie who put in place of the sonne of God a feigned thing made of the essence of god the spirit the flesh and three vncreated elements Obiect Before Christ was reuealed in the flesh there were only then shadowish shapes in God the truth wherof began to be only then when that word which was appointed to this honour began truelie to be the sonne of God What personal vnion is An. He is counted the sonne of God because the word begotten of the father before all ages did by personall vnion taken vpon him mans nature Furthermore the old writers called that personall vnion which maketh one person of two natures Obiect If the eternall worde had alreadie beene the sonne of God before it was cloathed with flesh there should be two sonnes of God Christ is the sonne of God by nature and we by adoptiō An. We say that there is none other but he which was made manifest in the flesh For neither doth it follow that if he was God before hee became man therefore he beganne to be a newe God Therefore he was the sonne of God by nature and wee by free adoption Obiect This grace dependeth vpon the * Filiatio becomming a son which God had decreed with himselfe An. We could not be sonnes vnlesse our adoption were founded in the head to plucke that from the head which was common to the members Our adoption is sounde in Christ is without reason 6 Obiect The beginning of his filiation or becōming a sonne was since that he was reuealed in the flesh An. He should be the sonne in respect of his humane nature but Paul teacheth that he is suche in respect of his Godhead Rom. 1.12.13 7 Obiect It is said that God spared not his own sonne Rom. 8.32 * Also he shal be called the sonne of the highest * Luke 1.32 Therefore hee began to bee the sonne of God after his incarnation An. The saying of the Prophete shoulde not bee true * Thou Bethleem in the land of Iuda Mich. 5.2 c. and his going out from the beginning from the daies of eternitie Obiect Before Christ appeared in the flesh hee was neuer called the sonne of God but vnder a figure An. Although he was more darklie described vnder the law Christ was more darke vnder the law yet he was none otherwise eternall god saue onlie because he was the word begotten of the eternall father neither is he otherwise the mediatour saue onelie because hee is God reuealed in the flesh
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
must needes goe without him selfe to wit vnto the Lord who doth giue himselfe vnto vs of his own accord freelie in his sonne in whom he offereth vs in steed of our miserie felicity and setteth open to vs the heauenlie treasures that all our faith may behold his welbeloued sonne that all our expectation may depend vpon him that all our hope may rest in him It remaineth that we seek in him and that by praier wee craue at his handes that which is wanting in our selues and which wee haue learned to be in him For as the Apostle witnesseth like as faith springeth from the Gospell Rom. 8.26 so by the same faith our hearts are framed to call vpon the name of God* 2 Therefore we obtaine that by the benefite of praier that wee pearce vnto those riches which are laid vp for vs with our heauenlie father Prayer is a conference with God For it is a certaine talking of men with God wherby they enter into the sanctuarie of heauen do face to face call to him touching his promises that they may try that that was not vaine when necessitie so requireth which they beleeued when he affirmed it only in word 3 Ob. Doth not God know what is expedient for vs without hee haue one to tell him The fruites of prayer and to put him in minde An. God hath ordained that not so much for his owne sake as for ours First that our heart may alwaies be inflamed with a feruent desire to seek loue and worship him whiles we accustome our selues to flie to him in all necessitie as to an holie anchor Secōdlie that there come no lust into out mind wherof we may be ashamed to make him a witnes when we powre out our whole heart in his sight Also that we may bee prepared to receiue his benefites with thanksgiuing Moreouer that hauing obtained that which we did aske wee may be more feruently caried to thinke vpon his goodnes Last of all that vse it selfe may confirme in our minds his prouidence power and goodnesse The lawes of prayer 4 Furthermore we must obserue foure rules if we will make our praier aright The first is that wee be no otherwise framed in mind then becōmeth those which enter into talk with God Which we shall obtaine if our mind being cleered from carnall cares doe not onlie wholie bend it selfe to prayer but also so much as may bee lift vppe it selfe aboue it selfe 5 Because nothing is more contrarie to the reuerence of God then that lightnesse a witnesse of too wanton licentiousnesse and without all feare Wherin we must labour so much the more earnestlie the harder we finde it to be To this end tendeth the lifting vp of our hands that men may remēber that they are farre from God vnlesse they lift vppe their senses on high The liftinge vp of the handes Also we must beware that we aske no more then God giueth vs leaue to aske in his word Obiect He promiseth that he will doe according to the will of the godlie* Psal 92. ◠An. His tender bearing with the godlie proceedeth not so farre that he giueth the bridle to their wicked affections and submitteth himselfe to their pleasure Therfore we must hold that of Iohn This is our confidence 1 Ioh. 5.14 that if we aske any thing according to his will he heareth vs. The affection of the hart toward God But as it is meet that we bend the sight of our minde to God so the affection of the heart must follow thither also Because both are carried another way it is needefull that God by his spirite doe succour releeue this weaknesse* Rom. 8.20 2 Cor. 14.16 6 Let this be another law that in asking wee doe alwaies trulie feele our pouertie and that thinking and feeling indeed that we need al things which we ask we may ioine the feruent affection of obtaining with praier it selfe 7 Obiect We are not alwaies vrged to pray with like necessitie 2 Lawe The feelinge of our Pouertie doth inflame Prayer Iam. 5.13 Perseuerance in prayer Repentance Ioh. 9.3 An. I graunt and this distinction is profitablie deliuered to vs by Iames* Is any man sad among you let him pray let him that is meerie sing Therfore common sense telleth vs what we ought to doe in this case We must pray continually because we are continually in need and necessitie And because God heareth not sinners* true prayer requireth repentance which is farre from all hypocrisie and deceit 8 Vnto these let vs adde the third also that hee abandon all thinking vpon his owne glorie 3 Lawe Let glorie and pryde be farre from prayer whosoeuer he be that presenteth himselfe before God to make his praier giuing all the glorie to God in the casting downe of himselfe least if wee take to our selues but a verie little we do through our own swelling fall away from his face Dan. 6.17 Wee haue examples of this submissiō in Daniel * Psa 143.2 Dauid * Ies 64.5 Iesaias Ieremie * Ier. 14.7 and others * Bar. 2.18 Note 9 Finally the beginning and also the preparation of true praier is crauing of pardon with an humble and free confession of our fault Neither shall euen the most holie man obtaine anie thing vntill hee be freelie recōciled neither can it be that God should be fauourable to any other but to those whom hee pardoneth* When Christ healed the man sicke of the palsie hee said Thy sinnes are forgiuen thee * Mat. 9.2 Psal 25. 10 Obiect Holie men doe sometimes seeme to cite and craue the helpe of their own righteousnes to intreat God* Psal 86.1 2 Kin. 20.4 An. By such formes of speeche they meane nothing els but that they testifie by their regeneration that they are the seruants and children of God to whom he promiseth to be mercifull* Ioh. 3.22 11 The fourth is that being thus cast down with true humilitie 4 Lawe Hope is necessarie in Prayer wee bee neuerthelesse incouraged to praier with sure hope to obtaine our petitions Obiect These things are contrarie to ioyne sure hope of fauour with the feeling of the iust vengeance of God Repentance faith are companions An. They agree very wel if the goodnes of God set vpon foot such as are oppressed with their own miserie So repentance and faith are companions whereof notwithstanding the one terrifieth vs and the other maketh vs glad so in praier those two must meete togeather Psal 5.8 So Dauid I will worship in the temple of thy holinesse with feare* Comādements required in Prayer Psal 33.22 56.10 12 Therefore we holde with assured confidence that God is fauourable and mercifull to vs otherwise there shall be no vse of praier For which cause the whole church prayeth* Let thy mercie bee vpon vs as we haue hoped in thee Cōmandement 13 Also when he biddeth vs
away all respect of our worthinesse 2 Obiect That appertaineth vnto the age wherin the Gospell was first preached An. This is so filthie an inuention that it needeth none answer 2 Tim. 3.9 3 He hath called vs saith Paule* with an holie calling not according to our works but according to his purpose and the grace which was giuen vs by Christ Election is the cause of good workes before the word began Therfore he did not foresee vs to be holie but he hath chosen vs that we might be holie Obiect God repayeth the grace of election to merits going before notwithstanding he graunteth it for those which are to come Whence holynes cometh Eph. 1.5 Gen. 48.19 An. Holinesse is deriued from election as from his cause* and not on the contrarie 4 Therfore saith the Lord* Iacob haue I loued but Esau haue I hated If foreknowledge were of any importance in this difference of the brethren it shold be out of season to make mention of the time seing they were not yet borne Examples Gen. 58.19 5 So reiecting Ismaell he choseth Isaach Setting aside Manasses he doeth more honour Ephraim* The force of the first birth 6 Obiect We must not determine of the summe of the life to come by these inferiour small benefits that he which hath bin aduaunced vnto the honor of the first birth should therfore be reckened to be adopted vnto the inheritance of heauen An. The Apostle was not deceiued neither did abuse the Scriptur but he saw that God ment to declare by an earthly signe the spirituall election of Iacob which otherwise lay hid in his inaccessible throne Like as the pledge of the heauenly habitation was annexed to the land of Chanaan Obiect God foreseeth all thinges which he doth not An. Seing Peter saith in Luke* Act. 2.21 that Christ was by the determinate counsell and foreknowledge of God appointed to death he doeth not bring in God as a beholder but as the authour of saluation 7 Obiect He reckeneth Iudas among the elect How Iudas was amonge the elect whereas he was a deuill An. This is referred vnto his Apostolicall office which though it were an excellent myrrour of the fauour of God yet it doth not containe in it hope of eternall saluation 8 Obiect Ambrose Origene Hierome thought that God doth distribute his grace among men as he foreseeth that euerie man will vse it well An And Augustine also was of that mind* Lib. retract 1. cap. 11. but when he had better profited in the knowledge of the Scripture he did not onely call it backe as euidently false but did strongly confute it writing against the Pelagians 9 Obiect The foreknowledge of merits is not indeed the cause of predestination on the behalfe of the act of predestinating but on our behalfe it may after a sort be so called Thomas fu 1. sect Tract 25 Quest 13. The goodnes of God the cause of election namely according to the particular estimation of predestination An. On the other side when the Lorde will haue vs behold nothing in election but meere goodnesse if anie man desire to see anie more there it shall be a disordered greedinesse Obiect Glorie is predestinate for the elect after a sort according to their deserts because God doth predestinate grace to them whereby they may deserue glorie Predestination is the handmaid of election An. Yea predestination vnto grace serueth the election of God is as it were her handmaid For grace is predestinate for them to whom the possession of glorie is long time assigned because the Lord bringeth his children to iustification from election 20 Obiect God should be contrarie to him selfe if he inuite all men generally to come to him do only admit a fewe whom he hath chosen An. The generalitie of the promises doeth not take away the difference of speciall grace Quest Howe shall these two be reconciled that all should be called vnto repentance faith by outward preaching and yet the Spirit of repentance and faith should not be giuen to all Amos. 4.7 8 11. An. He which threatneth that when it rayneth vpon one citie there shal be drought vpō another* he which elsewhere denounceth a famine of doctrine doth not bind him selfe with a certaine lawe to call all men alike Act. 16.6 and he which forbiddeth Paul to preach the word in Asia and turning him from Bithinia draweth him into Macedonia doth shewe that he is at libertie to distribute this treasure to whom he will Obiect There is a mutuall consent betwene faith and the word An. Namely whersoeuer faith is But it is no new thing that the word doth fall among thornes or in stony places* Mat. 13.4 not only because the more part is indeed stubburn against God but bicause all haue not eyes and eares Quest How then shall it agree hang together that God doth call those vnto him who he knoweth will not come An. Augustine answereth* Wilt thou dispute with me wōder with me crie out O depth August de ver Apost Ser. 11. Eph 1.3 Note Let vs both agree together in feare lest we perish in error Moreouer if election as Paule witnesseth bee the mother of faith then faith is not generall because election is speciall 11 Furthermore as Iacob is receiued into fauor hauinge as yet deserued nothinge by good workes So Esau is hated beinge as yet polluted with no wickednes Wherby it appeareth that the foūdation of predestination is not in good works And to this end are the reprobate raysed vp that the glorie of God may be made manifest throgh them The ende of reprobation Therfore if we cānot allege any reason why God vouchsafeth his of mercie saue onlie because it pleaseth him that it should be so neither shall we haue anie thing else in reiecting the other but his will For as he hath mercie on whom he will Rom 9.18 so he hardneth whom he will* CHAP. XXIII A refutation of the slaunders wherewith this doctrine hath alwayes bene wrongfully burdened Obiect 1 THere is indeed in God election but not reprobation An. Election it self should not stand vnlesse it were set against reprobation Whom God reiecteth Therfore whom God passeth ouer he reiecteth adopting the rest vnto saluation Whence cometh that saying of Christ Euerie tree which my father hath not planted Mat. 15.13 shall be pluckt vp by the rootes * Obiect God doeth not altogether reiect those whom in lenitie he suffereth but he waiteth to see whether they will repent or no. An. As if Paule doth attribute patience to God whereby he waiteth for their conuersion who he saith are made fit for destruction* Rom. 9.20 Obiect The vessels of wrath are sayd to be prepared to destruction that God hath prepared the vessels of mercie because by this meanes Paule ascribeth to God the praise of saluation layeth the blame of perdition vppon those who
men So Paule indeuored to walke with a good conscience toward God and men But that is vnproperly spoken And that is to be considered both in the commandements of God which must needs be kept and also in things indifferent and meane How mens laws be to be obserued 5 If mens lawes be giuen to this ende that they may charge vs with religiō as if the obseruing therof were of it selfe necessarie we say that that is layd vpon the conscience which was not lawfull For our consciences haue not properly to deale with men but with God seing they are gouerned by the word of God alone Obiect We must obey Princes euen for consciēce sake* Rom. 13.2 therfore the lawes of Princes beare rule ouer mens consciences An. We must distinguish betweene the Genus the Species The generall commandement of God commendeth the authoritie of magistrats That we must obey princes and how farre Hitherto we must obey But it is not meete that the lawes which are written by them should appertaine vnto the inward gouernment of the soule Therfore if any thing be commanded contrarie to the word or if in things indifferent there be a certaine necessitie laid vpon vs we must not obey 6 Such are those which in Poperie are called ecclesiastical cōstitutions which are brought in for the true necessary worship of God Popish constitutions And as they be innumerable so they be infinite grins to insnare souls Ob. Bishops are spirituall lawgiuers appointed of the Lord Authoritie of Bishops after that the gouernment of the Church is committed to them Therfore he which breaketh their cōstitutiōs rebelleth against god the church An. The authority of Bishops appertaineth to set the pollicie of the Church in good order against which we must not speake But it is necessarie that they alwayes follow the rule of the Scripture There is but one lawgiuer God 7 For to speake properly there is but one Law-giuer namely the lord who is able to saue to destroy He hath so comprehended in his Law all that which was necessarie to the perfect rule of good life that he left no thing for men to adde to that chiefe perfection And this doth he to that end first that all our works may be gouerned by his will Secondly that he may shew that he doth only require obedience at our hands 8 If we keepe in mind these two reasons we may easilie iudge what constitutions of men are contrary to the word of God With the former reason Paul contendeth against the false Apostles which assaied to burden the churches with newe burdens* Col. 2.8 He vseth the second more in the Galathians when he teacheth that the consciences must not be insnared which must be gouerned by God alone Gal. 5. Faultes of popish constitutions 9 Let vs apply this doctrine to our times We say that the constitutions wherwith the Pope doth burden the Church 1 They ar coūted for the true worship of God 2 They bind the consciences 3 They make the commandement of God of none effect Mat. 15 3. 4 They be vnprofitable and foolish are hurtfull whether they be concerning ceremonies and rites or which do more belong to discipline First because they holde that the worship of God is contained in them Secondly because they bind the consciences with precise necessitie to keepe what soeuer they command 10 Furthermore that is the worst of all that whē religiō is once begun to be determined by such vain inuentions the commandement of God is made of none effect* For it is a greater offence with thē to haue omitted auricular confession thē to haue continued a most wicked life a whole yeare together 11 There be also other two no small faults in the same constitutions first they prescribe vnprofitable obseruations Secondly they oppresse the consciences with an infinit multitude and they do so cleaue to shadowes that they cannot come to Christ Infinite multitudes 12 So that at this day not onely the vnlearned multitude but as euerie one is puft vp with worldly wisedome Popish snares so he is wonderfully delighted with the beholding of ceremonies Hypocrites silie womē thinke that nothing can be inuented which can be either more beautifull or better Neither is it anie maruell that the authours thereof are come to that point as to mocke both them selues others with friuolous toyes The papists are apes because they haue taken a pattern partly by the dotings of the Gentiles partly like apes they haue imitated the old rites of Moses Law 13 Againe there is such a number of them The number is not tollerable that the Church can in no case endure them Hereby it commeth to passe that there appeareth in ceremonies I wot not what Iudaisme other obseruations bring vpon godly soules a grieuous butcherie 14 Obiect There be amongst vs manie as ignorant Popish introduction as they were some amonge the people of Israell Such introduction was appoynted for their sake An. To oppresse weake consciences with great heaps of ceremonies is not to comfort them Paule saith that the Iewes are like to children which were kept vnder tutors and gouernours we to growen men which being set free from the tuition of others haue no neede of childish rudiments Quest Shall the ignorant sort then haue no ceremonies geuen them to helpe their vnskilfulnesse An. Let those be giuen thē which set forth Christ more plainly and not those which darken him They are counted purging sacrifices 15 Obiect They be sacrifices wherewith God is well pleased sinnes are taken away and saluation is purchased An. They are rather foolish and pernitious opinions Bosting of stage players Obiect Good things are not corrupt by straunge errours for as much as in this behalfe a man may no lesse sinne in works commanded by God An. But they are euill as being not vnderstood and like to a stage play God seeketh obedience neither will he be worshipped with precepts of men * Mat. 15.9 Ier. 7.22 Lastly they do not direct vs vnto Christ but they are only nets to catch money and serue for sacrilegious buying and selling 7 Inuented for gaine 16 Therefore so often as this superstition creepeth in that they will haue men to worship God with their inuentions what lawes soeuer are made to that end they straight way degenerate vnto those grosse abuses God threatneth this curse to all ages that he will strike them with blindnesse blockishnesse Ies 29.13 Popish traditions which worship him with doctrines of men* 17 Obiect Our traditions are not of men but of God For the Church is so gouerned by the Spirite of God that it can not erre An. We haue alreadie shewed howe falslie they chalenge to them selues the title of the church For the Church followeth the rule of her spouse Neither is that the Church which passing the boundes of the word of
reap this profite that being ingrafted into the bodie of the church they be somewhat the more commēded to the other members Secōdlie whē they be grown vp they are thereby pricked forward not a little to the earnest studie of worshipping God Last of all God will punish it if anie man despice or disdain to haue the child dipped in the signe of the couenant The arguments of the aduersaries against baptizing of Infantes 10 But let vs examine the arguments of our aduersaries First they holde that the signes of Baptisme and circumcision differ muche for diuers thinges are signified the couenaunt is altogeather diuers neither haue the children the same names Circumcision a figure of mortification Obiect Circumcision was a figure of mortification An. So is baptisme Obiect With whom the couenant made goeth not beyonde the temporall life to whom the promises giuen doe rest in present and bodilie good thinges An absurd thinge An. And if God meant to fat the Iewish nation as an heard of swine in a stie 11 Surely if circumcision were a literall signe we must think none otherwise of baptism Forasmuch as the Apostle maketh the one no whit more spirituall then the other* Coll. 2.11 Spirituall promyses are confirmed by erthlie benifits Gen. 15.1.18 And in the meane season wee doe not denie but that God did testifie his good will by earthlie and carnall benefites whereby wee doe also say that that hope of the spirituall promises was confirmed* 12 Obiect They were called the children of Abraham which tooke their beginning of his seede they are called by this name which imitate his faith Therefore theirs was the carnall infancie and ours the spirituall Who are Abrahams children An. God promiseth to Abraham that he will be his God and the God of his seed Whosoeuer they be which receiue Christ the authour of this blessing they be heires of this promise and so consequentlie they are called Abrahams children 13 Circumcision was giuen to testifie such bountifulnesse to the Iewes whereby their mindes were lifted vp to the hope of eternall life and it was called the seale of faith* Rom. 4.20 that Abraham might be the father both of vncircumcision and of circumcision 14 Obiect Paul teacheth that those which are of the flesh Rom. 9.7 are not the sonnes of Abraham* An. Hee sheweth by the example of Ismael and Esau that the goodnes of God is not tied to the carnall seed The goodnesse of God is not tyed to the carnall seed but that he which shall keepe the lawe of the couenant and imbrace the promise of God by faith he is counted the childe of Abraham 15 Obiect Those which in times past did circumcise infants did onelie figure the spirituall infancie which commeth from the regeneration of the word of God An. The Apostle doeth not so subtillie play the Philosopher Rom. 15.8 when he writeth that Christ is the minister of circumcision to fulfill the promises which were made to the fathers* 16 Obiect Women ought not to be baptised Act. 2.29 if baptisme must be like to circumcision An. By circumcision was testified the sanctification which did agree both to men and women Whether women ought to baptized But the bodies of men children alone were imprinted which coulde be so onelie by nature yet so that the women were through them after a sort partakers companions of circumcision The likelihood of Circum and Bap. Therefore let the likelihood of baptisme and circumcision remaine in the inward mysterie in the promises in vse in efficacie 17 Obiect Children are not yet by age fit to vnderstande the mysterie signified there Therefore they are to be accoūted the children of Adam vntil they grow vp to the age which is agreable to their second birth An. Then were they to bee left in death But on the other side Christ commaundeth that they bee brought to him* because he is the life * Ioh. 14.6 Mat. 19.13 Ob. Infants doe not therefore perish if they bee counted the children of Adam An. Yea in Adam we all die neither doth there remaine anie hope of life but in Christ alone* 1 Cor. 15.22 Eph. 2.3 Ioh. 11.25 How infants are regenerate Quest How are infants regenerate being not endowed with knowledge either of good or euill An. The worke of God though it be not subiect to our capacitie is not yet nothing For theirs is the kingdome of heauen where into no vncleane thing doth enter Ioh. 3.3 Therfore they are first regenerate* sanctified * Luk. 1.15 from their mothers wombe Obiect From the wombe that is from their childhood The secripture speaketh so An. The Angel telleth Zacharie that that which was not yet borne shall bee filled with the holie ghost* Luk. 1.15 17 And surelie Christ was therefore sanctified from his verie infancie Christes sanctification that he might sanctifie his elect in himself out of euery age without differēce Obiect The spirit acknowledgeth no regeneration in the scripture but of the incorruptible seede that is 1 Pet. 1.23 the word of God* An. Peter speaketh onelie of the faithfull which had been taught by the preaching of the word The word of God is the seed of regeneration To such the word of God is the onlie seed of regeneration It doth not thereupon follow that infants cannot be regenerate by the power of God 19 Obiect But faith commeth by hearing the vse whereof they haue not yet obtained* Rom. 10.17 An. Paul speaketh of the ordinarie dispensation of the Lord Manie are illuminate without preaching which he vseth to keepe in calling his But hee hath inlightened manie without anie preaching 20 Obiect Baptisme is the Sacrament of repentance and faith But neither of these is in tender infancie An. Circumcision was a signe of repentance* and a seale of faith * Rom. 4.11 Ier. 4. And yet infants were circumcised What if we say that infants are baptised to the repentance and faith to come Which two though they be not as yet formed in them The seed of faith in infants yet the seede of both lieth hid in them through the secrete operation of the spirit whose fruits shall afterward appear 21 If therefore those whom the Lorde hath vouchsafed to elect hauing receiued the signe of regeneration doe depart this life before they growe vp he renueth them by the power of his Spirite as he himselfe alone foreseeth to be expedient If they come to riper yeares that they may be taught the truth of baptisme Baptisme is a marke of renewing they shall be heereby more inflamed to the desire of renuing the marke whereof they haue giuen them that they might think thereupon throughout the whole course of their life 22 Obiect Baptisme is giuen for remission of sinnes An. I graunt Therefore seeing God doth assure this age of hope of mercie why should we take frō it the
For vnlesse the Apostles had remembred that the bread was figuratiuely called his bodie they should haue bene troubled with a thing so strange or monstrous that Christ should sit at table in their sight should be included in the bread being inuisible 24 Obiect The infinite power of God must not be made subiect to the lawes of nature The power of God An. The question is not what God could do but what he would do And it pleased God that Christ should haue a true bodie 25 Obiect We haue the word wherein the will of God is made manifest The will of God must be ioyned with his power An. The gift of interpretation must not be banished out of the Church which bringeth light to the word Obiect We haue the word An. Such as the Anthropomorphits had in times past when they made God to haue a bodie The error of the Anthropomorphits Mat. 28.20 26 Obiect Christ sayde Behold I am with you vntill the end of the world* An. He sayd in another place Mat. 26.11 Me shall you not haue alwayes with you* For he is present euerie where by his diuine maiestie whereas in bodie he is at the right hand of the Father Quest Shall we then appoint Christ some certaine countrey of heauen An. This is a curious question we beleeue that he is in heauen it is enough 27 These words shewe the same to go away to ascend to be lifted vp on high whiles the Disciples did behold* Act. 1.9 Mar. 16.9 Luk. 24.51 And Paule likewise affirmeth* that we must looke for him from heauen 28 Obiect Augustine saith that the bodie and bloud of Christ are distributed in the Supper * Phil. 3.20 Epist 23. ad Bonifa An. He expoundeth him selfe when he saith that the Sacraments take ther names of the likelihoode of the things which they signifie Take away sayth he spaces from the bodies and they shall be no where and because they shall be no where they shall not be at all Seruetus 29 Obiect The bodie of Christ is in it selfe visible in heauen but in the Supper it is inuisible by dispensation An. Yea Peter saith that the heauen must containe Christ vntill he come againe* Act. 3.21 Obiect His bodie was swallowed vp of his godhead after his ascension An. There should remaine no difference betwene his diuinitie and his humanitie A glorified bodie Obiect His bodie is glorified An. It is not therefore infinite Because Christ sayd Luk. 24.39 See and grope* Obiect Stephen saw him after his ascension * Act. 7.55 An. It was not needfull for Christ to change his place who could make the eyes of his seruaunt so quicke of sight as that they should pearce into the heauens Act. 9.4 Mat. 28.6 Ioh. 20.19 The same must we also say of Paule* Obiect Christ came out of the graue when it was shut* and he came in to his Disciples when the doores were shut* An. As Christ walked vppon the water euen as vpon an hard pauement The miraculous comming out of the graue Luk. 24.31 so no maruell if the hardnesse of the stone did yeeld when he came against it Obiect Christ vanished away suddenly out of his Disciples sight as they went to Emaus* An. He became not inuisible that he might take away the sight of him selfe from them but he did onely go out of sight as before he had holden their eyes that he might not be knowen* Ibid. 16. 30 Obiect Where soeuer the godhead of Christ shall be there shall his bodie be also An. The one onely person of Christ doth so consist vpon two natures that yet notwithstanding either of them hath still her owne properties remayning Obiect No man ascendeth into heauen but he which came downe from heauen the Sonne of man which is in heauen* Ioh. 3.13 Cōmunicating of properties An. We must not despise the communicating of properties Christ was in heauen as he was God vpon earth as he was man 31 Obiect There shall be no presence of Christ in the Supper vnlesse it be in the bread How we enioy the presence of Christ An. As if if Christ lift vs vp vnto him self by his Spirit we do not as well enioy his presence 32 Christ pronounceth that his flesh is the meat of the soule his bloud the drinke of the soule He commandeth vs to take I doubt not but he doth indeed reach it I do receaue it It is an higher mysterie then that it can be vttered in words Obiect Then there shall be a mixture of the flesh of Christ with our soule A powring out or a pouring out therof into the same An. No trulie But let it be sufficient that Christ doth breath out life into our soule frō the substance of his flesh How our soules are nourished by the bodie of Christ yea that he doth poure out into vs his owne life though the verie flesh of Christ do not enter into vs. 33 Obiect This doctrine is contrarie to the true and reall eating The true eating An. The true eating is spirituall Obiect So then we touch only the frute or effect of the flesh of Christ Christ is the matter of the Supper An. Christ is the matter of the Supper therupon followeth the effect the purging of our sinnes Obiect Who so euer are made partakers of the Sacramental eating they are made partakers of the bodie and bloud of Christ The vnbeeleuing receaue onlie the signe An. The vnbeleeuers receaue the signes not the thing signified Obiect Mans vnthankfulnesse can not diminish the faithfulnesse of Gods promises An. I graunt but some receaue the spirituall meate when it is offred them some reprochfully refuse it which are destitute of faith Obiect Hereby the word is diminished This is my body if the wicked receaue nothing but corruptible bread An. God will not be knowne to be true in the verie receauing but in the constancy of his goodnesse Quest How shal Christ come to the condēnation of certaine 1 Cor. 11.29 vnlesse they receaue him vnworthely* An. Men do not purchase to thē selues death by receauing Christ vnworthely but by refusing him Homil. in Ioh. 59 34 Therfore Augustine saith that the rest of the Disciples did eat the bread the Lord but Iudas did eat the bread of the Lord where he doth plainely exclude the vnbeleeuing from partaking of the bodie and bloud of Christ 35 This knowledge will likewise easily draw vs away frō carnall worshipping Carnall worshipping which some haue erected in the Sacrament through peruerse rashnesse Obiect If it be the bodie then the soule and the godhead must be together with the bodie Therfore we must worship Christ An. It is a false accōpanying Accompanying For the body of Christ is not Christ Again the body is in heauen not in the supper Therfor the Apostles did not worship it prostrating thēselues but they tooke it