daily Forgeue vs our debt* Mat. 6.12 39 And the old writers for the most part called satisfaction Ecclesiasticall satisfactions among those of old time not a recoÌ„pence to be rendred to God but an open declaration whereby they which had bene punished with excommunication did certifie the Church of their repentance when they would be receaued to the communioÌ„ For there were certaine fastinges appointed them and other thinges wherby they should testifie that they were weary in deede and from their hart August Enchir. ad Laur. cap. 65. or whereby rather they might blot out the remembrance of former things And so they were sayd to make satisfaction not to God but to the Church CHAP. V. Of the supplies which they adde to satisfactions namely indulgences and purgatorie 1 FVrthermore from this doctrine of satisfaction flowe indulgences What indulgences are For they dreame that that is by them supplied which is wanting in our owne abilitie to make satisfaction so that they define theÌ„ to be the dispensation or distribution of the merites of Christ and the martyrs which the Pope doeth deuide by his bulls 2 Hence commeth the treasure of the Church The treasure of the popish Church which containeth the merits of Christ of his Apostles and of his holy martyrs The principall custodie of this barne is committed to the Bishop of Rome The pope of the keeper of the barne The great authoritie of the Pope Epist 81. Psal 116. â—5 Note in whose power the distribution of so great goods is so that he may bestow them of him selfe appoint to others the iurisdiction to bestowe them 3 Leo Bishop of Rome writeth excellently to the Palestines against the sacriledges* Although saith he the death of manie Saints was precious in the sight of the Lord yet the death of no innocent hath bin the propitiation of the world Iust meÌ„ haue receaued not giuen crownes the examples of patience issued from the fortitude of the faithfull not the rewards of righteousnesse Obiect Paule saith* Coll. 1.24 What it is to fulfill the sufferinges of Christ I fulfill in my body those things which are wanting of the suffrings of Christ An. That is referred vnto the suffrings of Christ in his mysticall bodie which is the Church Obiect Peter Paule should neuerthelesse haue obtained the crowne of victorie if they had died in their beds What profite the Church hath by the examples of Martires But in that they did striue to bloud to leaue that barren vnfrutefull doth not agree with the righteousnesse of God An. The Church receaueth profit great inough in common that it is enflamed by their triumphes vnto zeale to fight Coll. 1.24 4 Obiect Paule affirmeth that he suffereth for the Church* An. Not for the redemption of the Church but for the edifying and increase thereof As he saith in another place that he suffereth all things for the electes sake that they may attaine to the saluation which is in Christ Iesus* 1 Tim. 2.10 1 Cor. 1.16 In Psal 16. Note Let vs heare what Augustine saith * The suffrings of Christ in Christ alone as in the head in Christ and the Church as in the whole bodie 5 Furthermore who taught the Pope to include the grace of Christ in leade and parchment which the Lord would haue distributed by the word of the Gospell* 2. Cor. 5.18 1 Cor. 1.17 6 But this Purgatorie which is the satisfaction which is made after death for sinne by the soules of the dead Fruites of purgatorie is inuented by curious rashnesse without the word of God Forasmuch as it maketh the crosse of Christ to be of none effect it layeth an vntollerable slaunder vppon the mercie of God it weakeneth and ouerthroweth our faith 7 Obiect When the Lord auoucheth that the sinne against the holy Ghost shall not be forgiuen either in this world or in the world to come* Mat. 12.32 Mar. 3.28 he giueth thereby an inkling that certaine sinnes shall be forgiuen in the world to come An. When the Lord did cut of all the hope of pardon from such an hainous wickednes he thought it not inough to say that it should neuer be forgiuen but that he might the more amplifie it he vsed a partition wherein he did both comprehende the iudgement which euerie mans conscience feeleth in this life and that last iudgement also which shall be geuen openly in the resurrection Obiect It is sayd* Mat. 5.25 Whence thou canst not come vntill thou shalt pay the vttermost farthing An. If the iudge in this place do signifie God the plaintife the deuill the sergeant the Angell the prison purgatorie I will gladly yeeld vnto them But if Christ doth shewe in that place into howe manie dangers they throw theÌ„selues which do obstinately pursue the extremitie of the Law to the end he may more earnestly exhort those that be his vnto concord I pray you where shall we find Purgatorie 8 Obiect Paul affirmeth that the knees of things in heauen in earth and vnder the earth Ph. 2.10 do bow to Christ Therefore there be soules lying in paine in Purgatorie An. In that place the Apostle meaneth by the bowing of the knee Bowing of the knee not the true worship of godlinesse but that Christ hath Lordshid graunted him vnder which all creatures must be brought Euen the verie deuils shall with terrour knowe him to be their iudge Thus doth Paule him selfe interpret it in another place* Rom. 4.10 Obiect I heard euerie creature which is in heauen and which is vpon the earth and which is vnder the earth and which is in the sea and those things which are in them I heard them all say Blessing and honor and glorie Apoc. 5.13 and power* be for euer and euer to him that sitteth vpon the throne and to the lambe An. It is affirmed that the chiefe partes of the world from the highest part of the heauen vnto the verie middle point of the earth euen the creatures which are voide of sense do after their maner declare the glorie of their creator 2 Mach 12.19.43 Obiect What meaneth the book of Machabees* An That booke is not reckened among the canonicall bookes And therefore the author him self craueth pardon* 2 Mach. 15.36 9 Obiect He him self shall be saued saith Paul but as by fire* 1 Cor. 3.12 What fire is that if not the fire of purgatorie An. He speaketh of fire by a similitude that doth the word as declare Therfore by fire we vnderstaÌ„d that the inuentions of man Fyre put for the tryal of the holy Ghost being not established by the word of God cannot abide the examination of the holie Ghost but they shall by and by fall to the ground and come to nought Prayer for the dead 10 Obiect It was a most ancient obseruation commonly receaued a thousand and three hundred yeares ago to
repaire to the pastours yet there wee must beware both of necessity to reckon vp al faults and that there be no tyrannie in the ministers For our sake and in the people no superstition 13 Christ speaketh of the other in Matthew* If thou offer thy gifte at the altar and there shalt remember c. Vnder this kinde is contained the confessiō of those which haue offended euē the whole church Mat. 5.23 For our neighbours sake So was the mā of Corinthus receiued again to the communion when he had shewed himself obedient to correction* Corinthians 2. Cor. 2.6 14 In these three kindes of confession the power of the keyes taketh place* Mat. 18.19 Ioh. 20.23 either when the whole Churche craueth forgiuenesse with a solemne acknowledging of their offences or when anie priuate person who hath by committing some notorious offence offended the whole congregation doth testifie his repentaunce or when he which by reason of vnquietnesse of his conscience doth need the helpe of the minister doth disclose to him his infirmitie But when we speake of the keies we must beware that wee doe not dreame of anie power separate from the preaching of the Gospell A caution 15 That which the Romishe diuines haue dreamed of the vse and number of the keyes There is no authoritie of the keyes without the worde and of the power of binding and loosing is so absurde that it needeth no refutation 16 For who is able as they will haue it to reckon vp all his sinnes Necessitie to recken vp all faultes Psal 19.13 58.5 Dauid crieth out who shall vnderstand all his errours 17 Therefore it is a butcherie cruellie to vexe mens consciences with that which is vnpossible 18 Moreouer that law that a man must of necessitie reckon vp all his sinnes shall either throw men into despaire or els it wil make them hypocrits hauing brought them from the true feeling of their sinnes and so it shall make them ignorant of God of themselues Quest Must I then confesse all my sins Is there no confession acceptable to God vnlesse it be concluded in these few wordes I am a sinner An. We must not onlie endeuour in one worde to confesse our selues to be sinners but also what manner vncleanesse ours is howe great it is and in how many points that the deapth of mercy may swallow vp the depth of sin Psal 19.13 Dauid said for good cause* Lord cleanse me from my secret faults Obiect The gate of Paradice is shut against him which shall neglect the power to confesse which is offered him An. Yea at what time soeuer a sinner shal repent him of his sinnes from the bottome of his hearte I will put all his wickednes out of my remembrance saith the Lord* Ezech. 18.21 Obiect There can no iudgement be giuen before the cause be heard An. These confessours do rashlie boldlie chalendge to themselues that power who are made iudges of themselues To binde and loose Obiect Wee haue the office of binding and loosing committed to vs. An The Apostles knew not this power Auricular confession is hurtfull 19 Therefore let vs reiect auricular confession as pestilent and hurtfull to the whole church Obiect It causeth him which confesseth to be ashamed that he may heerafter be more warie and preuent the iudgement of God Liberty to sinne cometh from auricular confession An. Yea we may euery where see that by nothing men haue more libertie graunted to sin then when hauing confessed them selues to the Priest beeing carelesse for making confession all the rest of the yeere they neuer once sigh before God Mat. 18.18 20 Quest Therefore the keies were giuen without cause* Shall we make the word of Christ to be of none effect To whom the keyes were ge An. Christ gaue this power to his apostles whose neither vicars not successours the shauelings are Againe that was not done before they receiued the holy Ghost Obiect They haue the holy Ghost An. Why do they then loose those things which the Lord would haue bound why do they bind those which he commaunded to be loosed 21 Ob. They haue power without knowledge An. Knowledge is required to good vse Power without knowledge Obiect The saying of Christ is limitted according to his deserts who is bound or loosed An. The church pronounceth fornicators and adulterers c. to be bound as those which are worthie to be bound By the same worde it looseth those whom it comforteth after they repent Which cannot be done without knowledge and vnderstanding of the word of God 1 Cor. 6.9 22 Ob. The lawful ministers of Christ shal stand no lesse in doubt because they knowe not his faith which confesseth his sinnes but the priest doth only remit the sinne which he knoweth An. The absolution is conditionall Absolution conditionall that the sinner should trust that God wil be merciful to him so that he sincerelie seeke the cleansing of his sinnes in the sacrifice of Christ rest vpon the grace which is offred him 23 Therefore these thinges are preposterouslie wrested vnto auricular confession which are spokē by Christ partly of the preaching of the gospel partlie of excommunication Obiect The authoritie and power to loose was giuen to the Apostles which the Priestes do exercise by remitting sinnes which they know An. This principle is false because absolution which serueth to faith True absolution is nothing els but a testimonie of pardon taken from the free promise of the Gospell But the other which dependeth vpon discipline appertaineth nothing vnto secret sinnes but rather vnto example that the publike offence of the church may be taken away Obiect Sinnes must be forgiuen but with enioyning penance and satisfaction An. That is to halfe that which God hath promised wholie 24 The whole summe tendeth to this end If they will make God the authour of auricular confession The beginning of auricular confession their vanitie is reproued because this tyrannie was brought in when the world was oppressed with filthie barbarisme Popish satisfaction 25 They assigne the third place in repentaunce to satisfaction they say that it is not sufficient for him which repenteth to abstaine frō euils past to change his maners for the better vnlesse hee make satisfaction to God for those thinges which are done Obiect Though God forgiue the fault yet doth hee reserue the punishment An. What is remission but the free gift of liberalitie Againe What remission is Why is the word freelie added but onely to take away all opinion of satisfaction Last of all if by the name of Christe wee obtaine remission of sinnes * Ios 52.3 Collo 2.14 Tit. 3.5 what shall wee neede satisfaction 26 Obiect We are receiued into the fauour of God by Christ in baptisme After baptisme we must rise againe by satisfactions The blood of Christe profiteth nothing but so farre as it is
distributed by the keies of the church An. Iohn saith farre otherwise who saith That Christe is both our aduocate with the father the propitiation for sinnes and that sinnes are forgiuen for his names sake * For hee is the onelie Lambe which taketh away the sinnes of the world* Therefore we neede none other recompence or satisfaction 1. Ioh. 2.2.12 * 1 Ioh. 1.36 27 Wee must heere consider two thinges The first that Christ his honour bee kept to him vndiminished Secondlie that mens consciences being fullie certified of remission of sinnes may haue peace with God Both of these are violate by the doctrine of satisfaction 28 Obiect Certaine sinnes be veniall and certaine mortall for mortall sinnes The veniall sinnes of the Papists a great satisfaction is due veniall sinnes are purged with more easie remedies with the Lords prayer with holie water with the absolution of the Masse An. That is to toy and mocke with God Such a distinction of sin is contrarie to the scripture which pronounceth death to bee the rewarde of sinne* Rom. 6.23.14 Ezech. 18.20 and that the soule which shall sinne is worthie of death* Obiect The sinnes of the faithfull are veniall or pardonable An. Not because they do not deserue death All sinnes are mortall Rom. 8.1 but because through the mercie of God there is no condemnation to those which are in Christ Iesus* Obiect This is the paradox of the Stoicks touching the equalitie of sinnes An. It doth not followe that those sinnes are equall which are together mortall Of the offence and punishmēt of sinnes 29 Obiect The offence is forgiuen through the mercie of God but the iustice of God doth require that the punishment should be paid An. The scripture teacheth the contrarie This is the testamēt which God hath concluded for vs in his Christ that he will not remēber our iniquities* And in another place If the wicked man shall depart from his iniquitie Ier. 31.34 Ezech. 24.27 I will put all his iniquities out of my remembrance* 30 What had Christe done for vs if the punishment should yet bee required for sinnes 1 Pet. 2.24 Ies 53.5 Rom. 3.24 For when we say that he hath borne all our sinnes in his bodie vpon the tree there is no other thing signified but that he hath suffered the punishment pain which were due to our sinnes Quest Will the Lord admit no recompence Ose 14.3 An. We will pay the calues of our lips* namelie thanksgiuing Dauid 2 Sam. 12.13 31 Obiect Dauid obtained pardon for his sin and yet he is punished afterward with the death of his sonne* Punishment of the wicked An. Such punishment is a correction and not a punishment for sinne which two must be diligentlie distinguished For there be two kinds of iudgemēts the one of a iudge such as the punishment of God is when the punishment is ioyned with his indignation Correction of Children The other of a father which is properlie called a correction or admonition The sonne is beaten the seruant is beaten but the seruant is punished as a seruaunt because hee hath offended But the sonne is chastised as a sonne needing discipline 32 Therefore the chastisement of the faithfull is a blessing of God and a sure testimonie of Gods loue* Ioh. 3.17 Pro 3.11 Heb 12.5 But what afflictions soeuer the wicked doe suffer it is depainted out vnto vs as the entrance into hell from whence they beholde their eternall damnation alreadie a farre of Obiect God is oftentimes saide to bee angrie with his Saints when hee punisheth their offences* Isa 12.1 Abac. 3.2 The anger of God An. That is not referred vnto the purpose of God who doth punish but vnto the vehement feeling of paine which those suffer which abide his seueritie 33 Therefore when the reprobate are scourged with scourges of God The whipps of the reprobate they are not therefore punished that they may returne to a better minde but onely they trie with their great euill that God is a iudge and reuenger* 1 Sam. 15.23 But the children are beaten with roddes not that they may thereby be punished for their sinnes but that they may therby be brought on to repentance* 1. Cor. 11.32 34 The faithful haue neede to be furnished with these cogitations in the bitternesse of afflictions It is time that the iudgement beginne at the house of the Lord wherein his name is called vpon* 1 Pet. 4.17 Ier. 25.29 Why God did chastice dauid What should the children of God do if they did beleeue the seueritie of God which they do feele to be his vengeance 35 Therefore we see plainly that after that God had forgiuen the adulterie of Dauid he chastised him both for a common example and also to humble him In this respect the faithfull to whome he is mercifull are daylie subiect to the common miseries of this life 36 Obiect Daniell counselleth Nabuchadnezar to redeeme his sinnes with righteousnesse Dan 4.24 What it is to redeeme sinnes and his iniquities with pitying the poore* An. This word redeeme is referred rather vnto men then vnto God For it is all one as if he had sayd Thou hast exercised ô king an vniust and violent gouernment nowe in steede of thy vniust exactions repay to the people iustice and mercie Obiect Salomon saith that the multitude of sins is couered by loue* Prou 10.12 An. Not with God but among men them selues For the whole verse goeth thus How loue couereth sinnes Hatred rayseth contentions but loue couereth all iniquities as if he should say They which hate one an other do one pull an other in peeces but those which loue together do winke at manie things do one forgeue another manie things Obiect Sinne is cleansed by mercie and liberalitie An. That is they shall find God fauorable who bidding adieu to their former wickednesse do turne to him by godlinesse truth So doth the Apostle* and Christ * Mat. 23.25 Luke 7.36 expound them 37 Obiect The woman had manie sinnes forgeuen her because she loued much* An. Her loue was not the cause of the forgeuenesse of her sinnes but the proofe because the Lord sayd Thy faith hath saued thee Hom. 2. in Psal 50. 38 Chrysostome writeth wel in a certaine place* Where mercie is required examination ceasseth where mercie is craued iudgement doth not rage where mercie is asked Note there is no place for punishment where mercie is there is no question where there is mercie the answer is pardoned Hom. 10. in Gen Euch. ad Laur. Obiect Augustine calleth the works of mercy remedies to obtaine remission of sinnes An. He expoundeth himselfe in another place The flesh of Christ saith he is the true and only sacrifice for sins not only for those which are all blotted out in baptisme but for those also which come vpon men afterward through infirmitie for which we say
8 Let vs conclude that our Redeemer did come of the seed of Abraham and of Dauid and that hee was made man according to the flesh that there is the vnitie of person in two natures CHAP. XV. That we may know to what end Christe mas sent of the father and what hee brought vs wee must respect three thinges in him his prophetical office his kingdome and his Priesthood 1 BVT to the end our faith may finde in Christe perfect and sounde matter of saluation wee must set downe this principle that the office which was enioined him by his father consisteth in 3. parts for he was both made a prophet Christ a prophet a king a priest although it did little auaile to know these thinges in name vnlesse the knowledge of the vse end were added A kinge 2 And vnto these three offices appertaineth the title of Christ or annointed A Priest Obiect Hee was called the Messias by peculiar consideration or respect of his kingdome An. I graunt and yet the propheticall priestlie annointing A prophet Isa 61.7 haue their degree neither are they to bee neglected by vs. There is expresse mention made of his propheticall office in Iesaias in these wordes* The spirite of God the Lorde vpon mee therefore the Lorde himselfe hath annointed mee that I might preach to the meeke c. Hee is the true prophet whom the father hath set before to be heard* Mat. 3.17 A kinge 3 I come to his kingdome whose nature is spirituall Dan 2.44 Psal 89.36 Ios 53.8 whence all the force eternitie thereof is gathered* which must be placed in two things The one appertaineth vnto the whole bodie of the Churche* Ioh 18.56 the other is proper to euerie member 4 And the force profite which we reape by the spirituall kingdome of Christe The profite of Christs kingdome consisteth in two thinges first that wee may know him to reigne rather for our sakes then for his owne and that both within and without namely that being replenished so farre as is expedient with the giftes of the spirit whereof we are emptie naturallie we may perceiue by the first fruites that we are trulie ioyned to God to perfect blessednesse Secondlie that trusting to the power of the same spirite we may not doubt that wee shall alwaies haue the victorie against the Diuel the worlde and all manner hurtfull thing 5 Therefore his kinglie annointing is set foorth vnto vs what maner annoynting Christs was not done with oile or ointments made with spices but he is called the annointed of God because the spirite of wisedome of vnderstanding of councell of strength and the feare of God did rest vpon him Obiect It is written Ios 12.2 Psal 45.8 Then shall he deliuer vp the kingdome of God and the father Againe * 1 Cor. 15 24 the sonne himselfe shall bee made subiect that God may bee all in all Therefore his kingdome is not euerlasting An. That is said because in that perfect glorie the kingdome shall not be so gouerned as it is now Phil. 2.9 Luk. 2 21. Io. 33 22. Because God will at this day as it were by meanes gouerne his church in his person* but he shal be then by himselfe the only head of the church 6 The end and vse of the priesthood of Christ is that he may be the mediatour His priesthood beeing cleane from all blot that he may reconcile God to vs. That this may more easilie appeare we must beginne with his death because hee hath purged our sinnes by his death Hereupon it followeth that he is the euerlasting intercessour Psal 110.4 through whose patronage we obtaine fauour Whence ariseth to godlie consciences both boldnesse to pray and also quietnesse Lastlie that he is our priest in such sort that he bringeth vs into the fellowship of so great honour* Apoc. 1.6 Our sacrifices that the sacrifices of praiers and praise which come from vs may be acceptable to God CHAP. XVI How Christ hath fulfilled the office of the redeemer that hee might purchase saluation for vs where his death and resurrection are handeled and also his ascention into heauen The ende of those thinges which haue bene spoken hitherto 1 THOSE things which wee haue hitherto spoken touching Christ must be referred vnto this one marke that beeing in our selues condemned dead lost we may seeke righteousnesse in him deliuerance life and saluation like as we are taught in that notable saying of Peter Act. 4.21 Three thinges to be considered That there is none other name giuen vnder heauen to men wherein they must be saued * That we may the more easilie perceiue that three things come to be considered of vs. First how great our iniquitie is secondlie howe fearefull the iustice of God is Lastlie how sweet his mercy is 4 God was our enemie because of sinne vntill wee were restored to fauour through the death of Christ Rom. 5.10 * Obiect But his mercy did preuent vs and hee gaue his sonne freely which are manifest pledges of loue Our miserable estate without Christ An. Such speeches are applied to our capacitie that we may the better vnderstande how wretched and calamitous our condition is without Christe For we can neuer sufficientlie perceiue howe great Gods mercie is toward vs vnlesse we feele our own iniquitie being stricken with feare of eternall death 3 As God is the chiefest righteousnesse so hee cānot loue that iniquitie which he seeth in vs. Therfore all of vs haue in vs that which is worthie of the hatred of god The righteousnes of God therfore in respect of corrupt nature againe of our wicked life being added thereto wee are all in the displeasure of God being in his sight giltie and born to the dānation of hel God loueth his creature But because the Lord will not destroy that in vs which is his hee findeth something which of his goodnesse he loueth though wee bee not fullie coupled to God Gods mercie before Christ doth ioyne vs. 4 And for this cause Paule saith How God hated vs and also loued vs. Eph. 1.4 Ioh. 3.16 Rom. 5.10 that that loue wherewith God loued vs before the creation of the word was grounded in Christ * 5 Furthermore hee hated vs after a wonderfull and diuine sort because of iniquitie and hee loued vs because he had made vs. And now though Christ by the whole course of his obedience hath purchased the fauourable good will of God yet the scripture ascribeth this to his death as peculiar and proper to it * wherein wee must consider two thinges Rom. 4 15. 5.9 first that he was condemned as guiltie bearing our person * Secondlie that he was neuerthelesse acquitted by the mouth of the iudge Ioh. 1.29 that it might more euidentlie appeare that he was burdened not with his owne but with our wickednesse 6 And now euen
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
the sight of God or else they must flie to the fortresse of mercie but the Lord after he hath once receaued men into the couenant of grace he doth not examine their works as they deserue but doeth kisse them with fatherly kindnesse Obiect The Apostle wisheth so great perfection to the faithfull that they may be blamelesse and vnreprouable in the day of the Lord* Eph. 1.4 1 Thes 3.23 An. All the godly must indeed ayme at this mark and striue to come vnto it but because the best maner of this present life is nothing else but a goinge forward we shall come to that marke then onely when being vnclothed of the flesh of sinne we shall be wholie ioyned to the Lord. CHAP. XVIII That the righteousenesse of workes is ill gathered of the reward Obiect 1 GOd shall render to euerie man according to his workes* Mat. 16.29 2 Cor. 5.10 Rom. 2.6 Ioh 5.29 c Degrees and steppes to saluation An. The maner of speaking doth rather shew the order of following then the cause For the Lord doeth finish our saluation by these degrees of his mercie when he calleth the elect vnto him self hauing called them doth iustify them hauing iustified them doth glorifie them Obiect It is sayd to the faithfull that they worke out their owne saluation* An. That is done when by applying thē selues in doing good works Ph. 2.12 they meditate vpon eternall life But the Lord is said both to begin and to finish* Ph. 1.6 2 The kingdome of heauen is not seruants wages but childrens inheritaunce which they alone shall enioy which are adopted of the Lord to be his children* Eph. 1.18 Gal. 4.30 Obiect God sware to Abraham Beccause thou hast done this thing and hast not spared thine owne sonne I will blesse thee and will multiply thy seede* Gen. 22.3 An. He had receaued the promise before the cōmandement was giuen Therefore he deserued not the blessing by his obedience 3 Obiect The Lorde doeth either deceaue or mocke vs when he saith that he rendreth that for reward to our works which he had giuen freely before works Why that is attributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the geuing of those things which he hath promised and to runne through them that we may come to the blessed hope which is set before vs in the heauens the frute of the promises is rightly assigned to them vnto the ripenesse whereof they bring vs Therfore let vs say with Peter* 1 Pet 1.6 eternall life is the reward of faith 4 Therefore when the Scripture calleth eternall life the reward of workes Eternall life is the reward of faith it doth it not to set forth the dignitie of our works as if they deserue such a reward but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes whiles we liue here 5 Obiect God who is a iust iudge will once geue to those that be his the crowne of righteousnesse* 2 Tim. 4.8 An. To whom should he geue a crowne as a iust iudge if he had not giuen grace as a mercifull father and howe should there be righteousnesse Grace went before righteousnes if grace had not gone before which iustifieth the wicked 6 Obiect Make you friends of the wicked Mammon that when you shall neede they may receaue you into euerlasting habitations* Lu. 16.9 The same is sayd of Paule * 1 Tim. 6.17 Good workes are compared to richesse which we may enioy in the blessednesse of eternall life An. He which giueth to the poore lendeth to the Lord* He which soweth plentifully Mat. 25.4 Pro. 19.17 shall reape plentifullie * 2 Cor. 6.6 For those things are put into the hand of the Lord which are bestowed vpon the pore according to the dutie of loue As he is a faithfull keeper of that which is committed to him so he will once restore it with plentifull ouerplus 7 Obiect Tribulations are brought vppon the faithfull that they may be accounted worthie of the kingdome of God for which they suffer because he is iust to restore affliction to those which afflict you and to you rest* 2 Th. 1.5 Heb. 6.10 An. God the Father will haue vs whom he hath chosen to be his children to be made like to Christ his first begotten * Rom. 8.29 Luk. 24.26 Act. 14.22 As it was meet that he shold first suffer then at length enter into the glory of God appointed for him so must we by many tribulations enter into the kingdome of heauen So we are coūted worthie of the kingdom of heauen The markes of Christ which beare in our bodie the markes of our maister that his life may be made manifest in vs. 8 Obiect Loue is greater then faith therefore we are rather iustified by loue then by faith* An. Loue is greater then faith 1 Cor. 13.13 not that it is more meritorious but more fruitefull because it farther because it serueth more because it is alwayes quicke and in force whereas the vse of faith lasteth but for a time How loue is greater then faith Obiect If loue be the bond of perfection therfore of righteousnesse also which is nothing else but perfection An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue 9 Obiect Christ sayd to the Lawyer If thou wilt enter into life keep the commandements An. We are excluded by our sinnes frō the righteousnesse of the Law Therfore we must needs seek another help that we may enioy eternall life Ioh. 6.26 Faith is a work Obiect Faith is a worke* therefore it ought not to be set against works An. Faith iustifieth not inasmuch as it is the obedience of the will of God but inasmuch as it embraceth the mercie of God The lawe of contraries Obiect There is the same rule of contraries Therfore if euerie sinne be counted to vs for vnrighteousnesse it is agreable that the praise of righteousnesse be attributed to euerie good worke Iam. 2.10 An. This maxime hath no place here For if we offend in one we are guiltie of all* And a man can not be righteous by works vnlesse he followe this straight line with a continuall course CHAP. XIX Of Christian libertie 1 NOw must we in treat of Christiā liberty which is as it were an appurtenāce of iustification is of no small force to vnderstand the force of it 2 And it consisteth in three points the first is that the consciences of the faithfull when the affiance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe and forget all the whole righteousnes of the law Obiect Then the Lawe is superfluous for the faithfull Christian libertie consisteth in three thinges An. It is not because it stirreth vs vppe
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
it to water sanctified by the word of God Obiect It must haue greater reuerence giuen it not for the greater vertue which it giueth but because it is giuen by those which are more worthie and in a more worthie part of the bodie that is in the forehead or because it giueth greater increase of vertues though baptisme bee more auaileable to remission An. First doe they not bewray themselues to be Donatistes Donatistes which esteeme the force of the Sacrament by the worthinesse of the minister 11 The other reason is foolish For we say that in Baptisme the forehead is likewise dipped in water In comparison of this wee set not one peece of dongue by their oyle either in baptisme or in confirmation Obiect Oile is deerer An. This inhaunsing of the price is theft iniquitie and deceit In the third reason they bewray their owne vngodlinesse when as they say that there is greater increase of vertues giuen in confirmation then in baptisme By laying on of handes the Apostles gaue the visible graces of the spirite wherein doth the fat of these men shewe it selfe fruitfull 12 Obiect The obseruation of confirmation is most ancient and confirmed by the consent of manie ages An. It is no whit the better Because a sacrament commeth not from the earth but from heauen Not from men but from God alone 13 Therefore let vs conclude that the true vse of confirmation is the maner and order of catechising or a forme written for this vse The true vse of confirmation which containeth a familiar summe in a manner of all points of our religion wherein all the whole Church of the faithfull must agree togeather without controuersie The forme of catechizing When a childe is tenne yeares olde let him offer himselfe to the Church to make confession of his faith let him be examined concerning euerie point let him make answere to euerie point if he be ignorant in anie let him be taught 2. Of repentance 14 The men of old time obserued this order in publike repentance that those which had done and ended those satisfactions which were enioyned thē were by solemne laying on of handes reconciled Laying on of handes That was a token of absolution whereby both the sinner himselfe was lifted vp with hope of pardon before God and the church was admonished to receiue him courteouslie putting out of mind the remembrance of his offence To the greater commendation the authoritie of the Bishop came between Afterwarde in successe of time the matter came to that passe Cypr. lib. Epist 1. Epist 2 Lib 4. sent dist 22. cap. 2. that euen in priuate absolutions they vsed this ceremonie 15 The Romish schoolemen take great paines to find a sacrament heere What a Sacrament is Ob. Outward repentance is a sacrament signe of the inward repentance that is of the contrition of the heart An. If it were a sacrament it shoulde be an outward ceremonie instituted by the Lorde for confirmation of faith The absolution of the Priest 16 It might with a fairer colour be obiected that the absolution of the priest is rather a sacrament then either outward or inwarde repentaunce For they might easilie haue saide that it is a ceremonie to confirme our faith concerning remission of sins and that it hath the power of the keyes 17 Therefore let vs conclude that repentance cannot be a sacrament because there is no particular promise of God extant for this thing which is the onlie staffe and stay of a sacrament Secondlie that whatsoeuer ceremonie is here shewed foorth it is a meere inuention of men Lib. 4. sent dist 14. cap. 1. * De poenis dist 1. cap. 2. Obiect Ierome saith* that it is the second boord after shipwracke because if anie man haue marred his garment of innocencie which hee had in Baptisme hee may repaire it againe by repentance An. This is a wicked saying because baptisme is not blotted out by sinnes Mar. 1.4 Luke 3.3 Moreouer baptisme is the sacrament of repentance for the remission of sins* Therefore there is no cause why we should make an other sacrament for repentance 3. Of the last annoynting as they call it 18 The third feigned Sacrament is extreeme vnction which is done only by the priest The forme of extreame vnction and that in extremitie and with oile consecrated by the Bishop and with this forme of words By this holie annointing and his most holie mercie God doeth forgiue thee whatsoeuer thou hast offended by seeing hearing smelling tasting touching they feigne that it hath two vertues remission of sinnes and ease of the bodile disease if it be expedient so to be if not saluation of the soule Ob. The institution is set downe by Iames* Iam. 5.14 19 An. That was a temporall gift and through the vnthankefulnesse of men it did quicklie cease The annointing which the Apostle vsed was temporall and but for a season For by the same reason Siloah the clay spittle dust might be a sacrament 20 Furthermore they bee iniurious to the holie ghoste which make that rotten oyle whiche is of no force his power But seeing the ceremonie is not instituted by God neither hath the promise of God it cannot be a sacrament 21 Furthermore Iames will haue all sicke men to bee annointed these annoint with their grease The end of annoynting bodies which are halfe dead Iames will haue him that is sicke to bee annointed by the Elders of the Church these men will haue none to annoint but the masse priest It was common oyle which they vsed Consecration of oyle these men vse charmed oyle and such as in niene times saluted in this manner thrise Haile holie oyle thrise Haile holie ointment thrise Haile holy balme 4 Of ecclesiasticall orders 22 The Sacrament of order possesseth the fourth place The plentie of orders beeing so fruitefull of it selfe that it bringeth foorth seuen pettie Sacraments which when they reckon vp they reckon thirteen And they be dore-keepers Readers Exorcists Acoluthes Subdeacōs Deacons Iesa 11.2 Priests They say there be seuen because of the seuen fold grace of the holie ghost* Some others make niene after the similitude of the triumphant Church some will haue shauing of clarks to be the first order of all and the order of Bishops to be the last Shauing of clarks Some excluding shauing reckon vp the order of Archbishops Othersome adde Psalmistes and singers Thus do men disagree when they dispute and reason about diuine matters without the word of God 23 But this surpasseth all follie that in euerie one they make Christ their fellow in office 24 They make Readers Psalmistes Dorekeepers Acoluthes with great pompe that they may take vpon them a vain title and doe nothing of that which their name requireth Obiect This must be ascribed to the peruersnes of times An. Then there is at this day no fruit of their holie orders in the church 25