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
religion extant which doth not come farre short of the age of Moses Neither doth Moses inuent anie new God but doth set downe concerning the eternall God that which the Israelites had frō their fathers as deliuered from hand to hand in long processe of time 4 Obiect The antiquitie of the religion of the Egyptians The Aegyptians did extend the antiquitie of their religion vnto six thousande yeares before the creation of the world An. Euen prophane men did alwayes scorn their vaine babling Ob. Moses his authoritie is not voide of suspition Moses his authoritie Gen. 49.5.9 An. Vnlesse he had bene inspired with the holie Ghost he would neuer haue marked with the eternall infamie in the person of Leui* the family wherof he descended by his auncetors almost three hundreth yeares before neither doth he refuse to incurre enuie among his kinsemen whom no doubt this did grieue Neither would he haue made mention of the wicked murmuring of Aaron his owne brother and of Marie his sister * Nu. 12.1 Furthermore for as much as his authoritie was great he woulde at least haue left the right of the Priesthood to his owne sonnes but he appointeth them the basest place 5 And nowe so manie and such excellent miracles are as manie establishmentes of the Lawe which was giuen by him and of the doctrine which he published * Exod. 24.29 Moses his miracles Obiect That is to take that for a thing which all men graunt which wanteth not some to gainsay it * Exod 19 40 34. An. Forasmuch as Moses published these things in the hearing of the open assemblie what place had he to inuent any thing of his owne head * Num. 16.14 20.10 11.9 amōg those who were eye witnesses of the thinges which were done 6 Obiect Such miracles are to be ascribed to magicall arts An. He did so abhorre that superstition that he commanded those to be stoned which did but aske councell of sorcerers and southsayers * Leuit. 20 6. A deceauer doth seeke to winne him selfe a name among the common people by iugglings * Exod. 10.7 Moses cried out that he and Aaron are nothing but that they do onely execute those thinges which God hath prescribed The nature of a deceyuer What inchantment could bring to passe that māna should raigne from heauen Howe could he haue beguiled the furour of the whole people so often as they made insurrection against him with iuggling castes 4. Argument drawen from the trueth of the prophecies 7 Furthermore we haue the truth of the prophecies which doth sufficiently shewe * Gen. 49.10 that both Moses who assigneth the principalitie to the tribe of Iuda * Deut. 32.2 foure hundred yeares before it came to passe and also foretolde that the Gentiles should be adopted together into the couenaunt of God when almost two thousande yeares did passe afterwardes * Isay 45.1 8 And other Prophetes also which foretold things to come * Ier. 25.12 as if they had bene present did speake by the Spirit of God 9 Quest * Dan. 7.4 Who hath certified vs that these things were written by Moses and the Prophets which we reade vnder their names yea was there euer anie Moses An. But if anie man should call it into question whether there were euer anie Plato or Aristotle or Cicero who would not say that such madnesse were worthy to be corrected with stroks or stripes Also we see that the Lawe of Moses was rather wonderfullie preserued by the heauenlie prouidence then by mans industrie and diligence 5. Argu. drawen from the preseruation of the law Antiochus cōmaunded the bookes of holie Scripture to be burned against the furiouse assaultes of the enemies of the trueth 10 Quest Seing Antiochus commanded all the books of the Law to be burned whence came those copies which we haue now An. It doth not follow that his commandement did take effect Which thing the Greeke interpretation doth witnesse which did follow forthwith and was published throughout the whole world Obiect They were forged bookes 6. Argu. drawen frō Christes sermons the calling writings of the Apostles An. No man durst at any time obiect that to the Iewes 11 Furthermore the plainnesse of speech vsed by the three Euangelistes the speech and Gospell of Iohn thundering from on high with graue sentences the heauenly maiestie which shineth in the writings of Peter and Paul the vnlooked for calling of Mathew from the table of his gaine of Peter Iohn from the fish boats to preach the Gospell the conuersion and calling of Paul an enemie vnto the Apostleship are signes of the holie Ghost speaking in them 7. Argu. from consent of the Churches 8. Argu. from the godly conuersation of the godly 9. Argu. from the shedding of the blood of Martires 12 Neither is that without great weight to wit the consent and agreement of so manie ages of so diuerse nations and so contrarie minds to embrace the Scripture Furthermore it purchaseth great authoritie when we looke into the godlinesse of those who do so agree together not of all indeede but of those whom the Lord would haue to shine as lights in his Church 13 And nowe howe safely ought we to geue our names to that doctrine which we see established testified by the bloud of so many holy men The voluntarie death of the heathen Obiect Manie heathen men did confirme theyr sayings with voluntarie death An. Such were led rather with frantike madnes then with the zeale of God Therefore let vs conclude that the authoritie of the Scripture doth depend vpon God and not vpon men CHAP. IX That fanaticall men ouerthrow all principles of godlinesse which forsaking the Scripture runne to reuelations 1 MOreouer those who forsake the Scripture imagine I wot not what way to come to God whiles that they make bost of the Spirit and runne to reuelations are to be thought not so much to be holden with errour as to be tossed to and fro with madnesse 2 Whereby we do easily vnderstande that we must diligently applie our selues both to reade and marke the Scripture* Reading and hearing of the Scripture is necessary 2. Tim. 3.14 if we list to take anie vse and frute of the Spirit of God Obiect It were no meete thing that the Spirit of God to whom all thinges are subiect should be in subiection to the Scripture An. It is no reproch to the holy Ghost to be euerie where like to him selfe to be constant neuer to chaunge Obiect But by this meanes he is brought to trial An. I graunt but yet to such triall that he would haue his maiestie established thereby among vs lest the spirit of Sathan should creepe in vnder his title he will haue vs to knowe him in that image of his which he hath ingrauen in the Scriptures 3 Obiect The letter killeth 2. Cor. 3.6 but the spirite
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
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
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
our selues of howe great honour the Lord vouchsafeth vs in that he doeth giue vs this particular marke of his warfare And this commeth to passe not onely when we suffer for defence of the Gospell but also when we are troubled for anie defence of righteousnesse 8 Therefore seeing that the Scripture doth abundantly comfort all those either shames or calamities which we suffer for defence of righteousnes we are too vnthankful vnlesse we receiue them ioyfully from the hand of the Lord especially seing this kind of crosse is most proper to the faithfull wherby Christ will be glorified in vs. The kinde of crosse most proper to the faithfull 1 Pet. 4.11 9 But Paule hath finely described the conflict which the faithfull do suffer against the natural feeling of sorow in these words * 2 Cor. 4.8 In all thinges we are put to distresse but we are not made sorowfull we labour but we are not forsaken we are cast downe but we perish not Therefore to beare the crosse patiently The conflict of faith is not vtterly to become like blockes For Christ mourned and wept at his owne and at other mens aduersities * Yea they are called blessed which mourne * Mat. 5.4 Ioh. 17.20 10 These thinges are spoken to this ende that godly mindes may be called backe from despaire lest they vtterly renounce the studie of patience because they can not put of the naturall affection of sorowe For the Scripture giueth to the holy ones the praise of patience when they are so troubled with the hardnesse of aduersitie that they are not discouraged nor throwen downe they are so pricked with bitternesse that they be also delited with spirituall ioy They are so pressed with sorowe that being comforted with the cōfort of God they receaue comfort againe They will alwayes cōclude thus The Lord would haue it so therfore let vs follow his will 11 By that which is sayd it appeareth what difference there is betweene the patience of Philosophers and Christians The difference betwene the pacience of the philosophers and that of Christians For the Philosophers bring none other reason but because it must be so For it were in vaine to striue against the streame But Christians consider a farre other thing in the will of God namely first iustice and equitie then the care of our saluation therefore we must willingly suffer whatso euer God will CHAP. IX Of the meditation of the life to come 1 ANd with what kinde of tribulation soeuer we be distressed The end of tribulation we must alwayes haue respect to this ende that we acquaint our selues to contemne this present life and that we be raysed vp thereby to thinke vpon the life to come And because God doth know that we are too much set vppon the loue of this world he vseth this most fitte meane of the crosse to shake of our sluggishnesse lest that we sticke too fast in that loue 2 For betweene these two there is no meane either we count the earth vile 2. Extreames to be fled or else it holdeth vs fast bound with an intemperate loue of it Therefore if we haue anie care of eternity we must diligently applie our selues in this that we get our selues out of these euill fetters A similitude A Caution 3 But let the faithfull acquaint them selues with such contempt of this life as may neither engender hatred thereof This lyfe is the blessinge of God nor vnthankfulnesse toward God For this life howsoeuer it is full of miseries it notwithstanding reckened among the blessings of God which are not to be despised 4 Therefore what soeuer is taken away from the wicked loue of it ought to be added to the desire of a better life Those thought most truly who thought it the best not to be borne and the next to die quickely For being destitute of the light of God It had bene better for the wicked either not to haue bin borne or to dye quicklie thē to liue what could they see in this life which was not vnhappie and miserable But they did all thinges without profite But the faithfull which haue the knowledge of true religion will say If heauen be our countrey what other thing is the earth but exile If it be the chiefe felicitie to enioy the presence of God is it not a miserable thing to want it Therefore this life in comparison of the life to come is easilie contemned but we must neuer hate it saue onely inasmuch as it keepeth vs subiect to sinne Therefore if it become vs to die and liue to the Lord let vs leaue the terme of life and time of death to his pleasure yet so that we be enflamed with desire thereof And let vs despise this life in comparison of the immortalitie to come and let vs wishe to forsake it so often as it shall please the Lorde Rom. 7.22 Phil. 1.25 Note because of the bondage of sinne Death is not to be feared 5 And this is like to a monster that in steed of that desire of death manie are so affrayed of it that they quake when they heare any mentiō made of it Obiect But there is nothing which doth not desire to continue An. Therefore wee must haue respect vnto the immortalitie to come where we shall haue a stable condition which is no where to be seen here* 2 Cor. 5.2 Rom 8.19 The ioye of the faithfull Luk 21.82 The Lord fetteth a firme argument of perfect ioy from hence Reioyce saith he and lift vp your heads for your redemption draweth neere* 6 For if the faithfull be in this life as sheepe appointed to bee slaine that they may bee made like to Christ their head surely they were in a most miserable case vnlesse they did raise and lift vppe their head aboue all earthlie things Rom. 8.36 1 Cor. 15.19 Apo. 7.17 where the Lord shall wipe away all their teares* This is righteousnesse as Paul witnesseth * 2 Thess 16 to graūt release to those which are vniustlie troubled Therefore I will conclude in one worde the crosse of Christ doth then onely triumph in the hearts of the faithfull ouer the Diuell the flesh sinne and the wicked The triumphe of the crosse if they turne their eyes toward the power of the resurrection CHAP. X. How we must vse this life and the helpes thereof 1 BY such introductions the Scripture doth wel instruct vs The vse of earthlie goodes what is the right vse of earthlie goods For if we must liue we must also vse the necessarie helpes of life Neither can we auoide euen those things which seeme rather to serue for pleasure then necessitie Notwithstanding wee must vse a meane Necessaries of life that wee may with a pure conscience vse them whether for necessity or delectation For if we must passe through the earth as pilgrimes no doubt we must vse the good things thereof so far as that they
most perfect wherto we must adde nothing or from which we must take nothing For herein is contained that which is acceptable to God which is necessarie for vs and which be will giue vs. We must adde nothinge 49 And yet we are not tyed to the words or sillables but are taught that no man may aske anie other thing then that which is summarily contained in this prayer 50 And although we ought alwayes to sigh to pray without ceasing lifting vp our minds vnto God yet forasmuch as our weakenesse is such as that it hath neede to be holpen with manie helps let euery man appoint him selfe certaine houres for exercise sake which let him not omit without prayer And let be farre from vs all superstititious obseruing of time and places Perseuerance with certaintie 51 If hauing our minds framed to this obedieÌ„ce we suffer our selues to be gouerned by the lawes of Gods prouidence we shall easilie learne to perseuere in prayer and with longing desires patiently to waite for the Lord being also sure that though he appeare not yet is he alwayes present with vs and that in his time he will declare that he hearde our prayers which in mens sight seemed to be neglected 52 But and if at length after long waytinge our sense do not perceaue what good we haue done by praying We haue alwayes that which is expedient Ioh. 5.25 yet our faith shall assure vs that we haue obtained that which was expedient seing that the Lord doth so often and so surely promise that he will haue regard of our troubles* after that they be once layed downe in his bosome And by this meanes he shal bring to passe that we shall in pouertie abundance and in affliction consolation CHAP. XXI Of the eternall election whereby God hath appointed some to saluation and some to destruction 1 ANd nowe wheras the couenant of life is not preached in like sort among all meÌ„ wheras it taketh not like place either equally or perpetually among those to wâ—â—â— it is preached The depth of Gods iudgement the depth of the wonderfull iudgement of God doth therein shew it self For vndoubtedly this diuersitie serueth the free choice of Gods eternall election Whereas saluation is offred to some some are kept froÌ„ hearing the same Fruites of predestination by this we haue three most sweete fruits First that we haue saluation by the mere liberalitie of God Which is a great argument to perswade vs both to thankesgiuing also to humilitie Secondly we shold straight way perish amidst so many coÌ„flicts of teÌ„ptations vnless it were surely confirmed vnto vs that we are in the hand of God Last of all we see that the bold curiositie of meÌ„ must be bridled Curious men lest they enter into a maze whereof they shall find no ende and that they may follow the worde without which they shall alwayes go astray 2 We are come into the way of faith saith Augustine* let vs hold the same stedfastly Aug. Homil. in Ioh. 35. it will bring vs vnto the kings chamber wherein all the treasurs of knowledge and wisedome are hid 3 Obiect The mention of predestination must be buried as an hard and dangerous matter The mention of predestination is not to be buried An. That is to reproue the Spirit to backbite him who hath reuealed those things in word which were profitable to be suppressed Obiect It is the glory of God to coÌ„ceale a word* An. Secretes saith Moses belong to our God but he hath reuealed these things to vs and to our children* Deut. 29.29 4 Obiect All this whole disputation is daungerous for godly mindes because it is an enemie to exhortations it shaketh faith it troubleth the hart it selfe An. Let vs not search out the thinges which the Lord hath left hidden Thinges to be auoyded let vs not neglect the things which he hath brought 〈…〉 lest on the one side we be condemned for too much curiositie on the other for too great vnthankfulnesse But let vs safely follow the Scripture which goeth stoupingly as with a motherly pase Aug. Lib. 5. de Gen. ad Lit lest it forsake our weakenesse* 5 Obiect Foreknowledge is the cause of predestination An. The one is wrongfully made subiect to the other When we attribute foreknowledge to God our meaning is that all thinges haue alwayes bene vnder his eyes What fore knowledge is Predestination and in his sight as present And we call predestination the eternall decree of God whereby he determined with him selfe what he would haue to become of euerie man For men are not created to like estate Generall election but for some eternall life and for some eternall death is appointed Whereby his free election is made manifest seeing it lieth in his will what shall be the estate of euery nation Whereof God shewed a token in the whole issue of Abraham* Deut. 32.8 4.37 c. Particuler Election 6 There is also a certaine speciall election wherein appeareth more plainly the grace of God seeing that of the same stocke of Abraham God reiected some * Psal 78.69 47.20 Mat. 1.2 as Ismael Esau and at length almost all the tenne tribes of Israell he sheweth that he retaineth others among his children in nourishing them in the Church 7 Quest Why is not the general electioÌ„ of one people alwayes sure and certaine An. Because God doeth not straight way geue those the Spirit of regeneration with whom he maketh a couenant by the power of which Spirit they may continue vntill the end in the same couenant The summe tendeth to this end that God in his eternall and vnchangeable counsell hath appointed whome he would in time to come take to saluation and whom againe he would adiudge to destruction Which counsell as touching the elect is grounded in his free mercie And as for those which he appointeth to damnation Two testimonies of election the entrie of life is shut before them by his iust but yet by his incomprehensible iudgement In the elect is calling which iustificatioÌ„ doth followe being two testimonies of election vntill they come to glorie But by excluding the reprobate either from the knowledge of his name or froÌ„ the sanctification of his Spirit he declareth what maner iudgement is prepared for them CHAP. XXII The confirmation of this doctrine by testimonies of Scripture Obiect 1 AS God forseeth that euerie mans merits shal be so he distinguisheth betweene men Therfore whom he knoweth before not to be vnworthie of his grace them he adopteth to be his children Of the fore knowledge of merits looke whose natures he seeth will be bent vnto wickednesse them he giueth ouer vnto the damnation of death An. That is filthily to darken election by putting in the veile of foreknowledg Eph. 1.4 Surely when Paul teacheth that we were elect in Christ before the creation of the world he taketh
in better state And yet they crie euerie where that the assemblies are profane wherto they may no more agree then deny God But and if there be a Church in Popery then is the Church not the piller of truth * 2 Tim. 3.19 but the establishment of falshood not the tabernacle of the liuing God but a receptacle of idols There remaine footesteppes of the Church 11 Notwithstanding as there remained in times past among the Iewes certaine peculiar prerogatiues of the Church so neither do we at this day take from the Papists the footsteps which the Lord would haue to remaine among them after the scattering abrode of the Church for circūcision could not be so profaned and defiled with their vncleane hands but that it was also a Sacrament of his couenant So God in Poperie preserued baptisme to be a testimonie of the couenant Da 9.27 12 By this means that is fulfilled which Daniel* Paul * 2 Thessa 2.4 fortold cōcerning Antichrist namely that he should sit in the Temple of God Thereby is meant that his kingdome shall be such as shal neither abolish the name of Christ nor of the Church though godlinesse be so banished and all things so out of order that there appeareth there rather the face of Babilon then of the holy citie of God CHAP. III. Of the teachers and ministers of the Church of their election and office 1 BVt though God be able to gouerne teach the Church either by him self or by Angels Why the church is gouerned by men yet there be three causes for which he had rather haue this done by men First he declareth his good will toward vs when he taketh from among men such as should be his embassadours in the world and represent his person * Secondly this is the best exercise vnto humilitie 2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7 when as he acquainteth vs to obey his worde howe so euer it be preached by men like to vs* Last of all nothing is more fit to nourish mutuall loue then that men should be knit together with this bonde when one is made Pastour to teach the rest and the scholers receaue from one mouth common doctrine All this ministerie doeth Paule deuide into fiue thinges when he saith * The same hath made some Apostles Eph. 4.4 The diuision of the ministerie some Prophetes some Euangelistes some Pastours and teachers vnto the restoringe of the Saincts c. 2 In these wordes he teacheth two thinges first that the ministerie which God vseth in gouerning his Church is the principall bond wherby the faithfull are knit together in one bodie Secondlie that the Church can by none other meanes be kept in safetie vnlesse it be vpholden with these props and helps wherin it hath pleased the Lord to place the safetie thereof For neither the light and heate of the Sunne or meate and drinke The necessitie of preaching the word A similitude are so necessary for this present life as is the Apostolike and pastorall function for preseruinge the Church vppon earth 3 Furthermore God did set forth this worthines with such titles as he could saying that their feete are beautifull and their comming blessed which bring tidinges of peace * Ies 52.7 That they are the light of the world the salt of the earth and the ministers of the Spirite of saluation and of eternall life * 2 Cor. 3.9 Mat. 5.13.14 Therfore did he send Peter to Cornelius* Paule to Ananias * Act. 10.3 4 The Apostles haue no certaine boundes appointed them but the whole world is assigned them to be brought vnder the power of Christ * Act. 9.6 Mat. 16 15. Apostles Prophets Euangelists Pastors Doctors Not all those which were interpreters of the will of the Lord were Prophetes but such as excelled in singular reuelation Euangelistes were lesser in dignitie then the Apostles and next them in office Pastours are such as beare rule of discipline and the administration of the Sacramentes but Doctours onely of interpreting the Scripture Of these onely the two last remayne in the Church the other three the Lorde raysed vp in the beginning of his kingdome 5 Therfore the same likelihood which our Doctors haue with the old prophets the same haue our Pastours with the Apostles The office of the Prophets was more excellent by reason of the singular gift of reuelation wherein they did excel but the office of the doctors hath almost like respect 6 For the office of the Apostles was to preach the Gospell and to baptize those which beleeued vnto remission of sinnes* Paul appointeth the same office to Pastors Mat. 28.9 Luk. 22.19 1 Cor. 3.1 namely to preach the Gospell to minister the Sacramentes* As for the order of teaching it consisteth not onely in publike sermons but it appertaineth also vnto priuate admonitions* T it 1.9 Act. 20.10.31 but that which the Apostles did to all the whole world that doth the Pastour to his flocke 7 We assigne to euerie Pastor his Church Let pastors haue their Churches Yet they may helpe other Churches if anie thing happen which requireth their presence but they must not thinke vpon remouing neither ought they for their owne commoditie to seeke to be at libertie Againe if it be expedient for anie to be translated to an other place let him not attempt this on his owne heade but let him wayte for the publike authoritie 8 And they are called Bishops Elders Pastors Ministers without difference which rule Churches Hitherto concerning the offices which consist in the ministerie of the worde But there be other also* as powers the gift of healing Rom. 12.7 1 Cor. 12.28 interpretation gouernment caring for the poore whereof two remaine gouernment and care for the poore Gouernours were Elders chosen out of the multitude which should beare rule together with the Bishops in censuring manners and exercising discipline* Rom. 12.7 Therefore euerie Church from the beginning had her Senate gathered of godly graue and holie mē who had authoritie to correct vice The consistorie of the Elders Which is necessarie for all ages 9 The charge of the poore was committed to Deacons whereof there be two sorts Who were Deacons For some did distribute the almes some gaue them selues to care for the sicke such as were widowes* 1 Tim 5.10 Yet the Scripture doth specially call thē Deacons who are made as it were publike treasurers for the poore whose institution is described by Luke* Act. 6.3 10 And nowe seeing all thinges must be done in order and decently in the holy assemblie * 1 Cor. 14.40 that must be obserued principallie in appointinge gouernement Therefore let no man rashlie intrude him selfe to teach or gouerne without a publike calling 1 Cor. 14.40 Let no man teach without a callinge Therfore that a man may be coūted a minister of the Church first let him be rightly called
not poured out * Psal 145.9 6 Also in the secōd sort of his works which happen beside the ordinary course of nature Extraordinary workes there appeare as euident argumentes of his powers For in gouerning the societie of men he doth so temper his prouidence that although he be infinite wayes bountifull and beneficiall toward men Mercy yet notwithstanding he declareth by dayly iudgementes and manifest his clemencie to the godly and his seueritie to the wicked Iudgement Why God doth suffer the wicked to tryumph for a time Whence the iudgement of God is gathered Quest Why doth God oftentimes suffer the wicked to triumph vnpunished for a time and doeth permit the good to be tossed with much aduersitie and also with the malice of the wicked An. When as he punisheth one wickednes with a manifest iudgement of his wrath we must knowe that he hateth all wickednesse whē he letteth manie go vnpunished we must know that there shal be another iudgement wherein they be deferred to be punished In like sort howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners Clemency vntill he haue brokē their frowardnesse with doing good to them in calling them home with his more then fatherly tendernesse 7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their affaires are past hope * Psal 107.9 113.7 he gathereth at length that those which are counted fortunate chaunces are as manie testimonies of the heauenly prouidence of God and especially of his fatherly clemencie and that hereby the godly haue matter of ioy ministred vnto them What matter of ioy the godly haue and that the mouthes of the wicked are stopped 8 But in those things we wonder at the power of God The knowledge of God commeth by the euent of thinges and kisse his wisedome Therefore we see that there needeth no longer nor laborious demōstration to set out those testimonies which serue to set forth the maiestie of God whereby we are inuited to the knowledge of God not that which is content with a vaine speculation and doth swimme about onely in the braine but that which shall be sound and frutefull 9 Secondly such knowledge ought not only to raise vs vp to worship God Worship Hope of eternall life but also to awake and lift vs vp to hope for the life to come For when we consider that the tokens which the Lorde sheweth both of his clemencie and also of his seueritie are onely begun and halfe full without doubt we must consider that he doth herein onely make a shew of those things the manifestation and ful deliuerance whereof is deferred vnto another life * Aug. lib. 1. de cruitate Dei Cap. 8. 10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works such is our blockishnesse we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good Mans blockishnes For as touching the framing of the world how manie be there among vs who whiles they either looke vp toward heauen or cast their eyes aside vpon diuerse countreyes of the earth do referre their mind vnto the remembrance of the Creator and do not rather stay in the viewing of the workes created passing ouer the Creator Extraordinary workes And as touching those which come to passe besides the order of the naturall course where is there one that doth not rather thinke that men are whirled and turned about by the blind rashnesse of fortune then gouerned by the prouidence of God 11 Hence came that huge sinke of errors wherewith the whole world hath bene filled and ouerwhelmed Whence naturall idolatrie doth come For euerie mans wit is to him selfe as a maze so that it is no maruell that all nations were brought into diuerse deuises And not that only but also that almost euerie seuerall man had his seueral God For so soone as rashnesse and wantonnesse were ioyned to ignorance Rashnes ioyned with ignorance hath brought forth idolatrie Stoicks and darknesse there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God 12 And if so be it the most excellent men did wander in darkenesse such as were the Stoicks and the misticall diuinitie of the Aegyptians who doting with reason faigned to thē selues more Gods what shall we say of the scourings of the people Paul pronoūceth that the Ephesians were without God * Eph. 2.12 Idolaters are without God vntill they had learned out of the Gospell what it was to worship the true God And to the ende the Scripture may make place for the true and one God it condemneth all falshood lying whatsoeuer god-head was worshipped in olde time among the Gentiles * Rom. 1.21 The Samaritanes wist not saith Christ what they did worship * Heb. 2.10.20 Whereupon it followeth that we do alwayes worship at all aduentures which notwithstanding is no small fault vnlesse God do witnesse of him selfe from heauen and declare to vs by his word what he will haue done Naturall lights being lighted for the knowledge of God 13 Therefore so manie burning lampes do shine in vaine in the edifice of the world to set forth the glorie of the author which do so shine round about vs that yet notwithstanding they are not able to bring vs into the right way of thēselues They raise indeede some sparkles but they are choked before they shewe foorth anie perfect light The inuisible godhead is I grant represented by such spectacles * Heb. 11.13 but we haue no eyes to see the same * Rom. 11.19 vnlesse they be lightened by the inward reuelation of the spirite through faith Why we are not excused before God 14 Obiect If we want naturall power so that we can not clime vp vnto the pure and manifest knowledge of God we shall be holden excused if we worship not God as we ought An. All colour of excuse is cut of because the fault of so great dulnesse is within vs neither can we so pretend ignorance but that euen our verie conscience shall alwayes conuince vs both of sluggishnesse and vnthankefulnesse CHAP. VI. That a man hath neede to haue the Scripture to be his guide that he may attaine to the knowledge of God the Creator 1 THerefore although that brightnesse which shineth before al mens eyes in the heauen earth doth spoile mans vnthankfulnesse sufficiently of all defence The creation yet God hath giuen another a better help namely the light of his word The word of God is giuen to saluation that he might thereby be knowen to saluation And this prerogatiue did he vouchsafe to bestowe vpon those whom he would gather nigher
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
the multitude and orders of Angels we must not curiouslie define Luke 15.7 16.23 Michaell is called a great prince * Iud. 9. and an Archangell * 1. Thes 4.16 Dan. 12.1 one is called Gabriell * Tob. 3.21 another Raphaell * Mat. 26.55 and finallie there be manie legions of Angels* It is enough 9 Obiect By Angels is meant nothing else but motions wherewith God doth inspire men or those tokens of his power which he sheweth An. All the whole Scripture is against this because it is sayd of them that they be manie* Mat. 26.55 they reioyce * Luke 15.7 that the Law was giuen by their hands * Gal. 3.19 that the elect shall be like to them c. These things could not be attributed to the Angells vnlesse they had a true nature and essence 10 But though the brightnesse of the maiesty of God do shine in them That the Angels haue a true nature they be vnto vs the ministers giuers of good things and we be most bent vnto superstitioÌ„ yet we must beware that we do not giue to theÌ„ those things which are due to none but to God For they are not sufficient for them selues A caueat that we worship not Angels but they fet from the same fountaine from whence we draw things wherof we stand in need For which cause the Angell answereth Iohn Take heede thou do it not I am thy fellow seruant worshâ—p God* Apoc. 19.10 11 This daunger shall we auoyde if we consider that God vseth them not of anie necessitie as if he could not be without them but to the comfort of out imbecillitie that we may lacke nothing which may be auaileable either to erect to good hope or to keepe in safetie and quiet our minds 12 For these helpes are prepared for vs of the Lord for this cause that we may not be terrified with the multitude of our enemies A great helpe to our confidence as if it could preuaile against his power but that we may flie to that saying of Eliseus that more are for vs then against vs * 2. Kin. 6.17 Of the Deuiles and why their power is described to vs. 13 Those things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende that we be circumspect to preuent their subtiltie and engines also that we may furnish our selues with such weapons as are strong and firme enough to beate backe most mightie enemies For seeing Sathan is called the God * Ioh. 12.21 and prince of this world * Luk. 11.22 the spirit which hath power of the ayre a roaring lyon * 1. Pet. 5.8 c. These descriptions tende to this ende that we may vse circumspection that when we knowe the power of our enemie and are on the other side not ignorant of our owne weakenesse we may flie to God for helpe that we may attempt nothing without trusting to him 14 And to the ende we may be the more stirred vp to do that the Scripture telleth vs that there is not one or two or a fewe enemies but great troups which make warre against vs * Mat. 12.42 Mar. 16.9 15 This ought also to enflame vs to make continuall warre against the deuill Luk. 8.42 that our aduersarie doth attempt to quench the glorie of God doeth conspire against the kingdome of Christ to ouerthrowe it and setteth grinnes continually to worke our wo and to depriue vs of saluation 16 Obiect But he was created of God who is good An. This malice and euill which we attribute to his nature commeth not by creation but from corruption Ioh. 8.44 because he stood not in the truth* The deuills were created Angels but by growing out of kinde they destroyed them selues and are made to others instruments of destruction * 2. Pet. 2.4 Iud. 6. Quest But why doth not the Scripture set forth their fall the cause manner time and kinde thereof An. The holie Ghost doth onlie teach those thinges which are necessary to saluation Of the discord betweene God and Sathan Sathan can doe nothing vnles God be willing It was not meete for the holy Ghost to feed our curiositie with vaine histories without frute 17 But as concerning the fight and discorde which we say is betweene God and Sathan it must be so vnderstood that that do neuerthelesse remain firme that he can do nothing vnlesse God be willing which appeareth by the historie of Iob* Achab Saul* and others* 18 And now because God turneth the vncleane spirites whither he will he doth so temper this gouernmeÌ„t that they exercise the faithful by fighting and do sometimes wound them * Ioh. 1.6 * 1. King 22.20 but they neuer ouercome them nor oppresse them * 1. Sam. 16.14 18.10 but as for the wicked they draw them after them hauing subdued them and abuse them as bondslaues to all wickednesse Thereby it commeth to passe that the faithfull are knowen by this to be the children of God because they beare his image and the wicked are properly counted the children of Sathan by his image whereunto they are degenerate 19 Obiect The children of God The children of the Deuill The deuils are nothing else but euill affections or perturbations which we haue from our flesh An. Seing the vncleane spirits are called Angels Apostataes * Iud. 6. are said to sinne from the beginning * Ioh. 8.44 to haue fought with Michaell the Archangell * Iud 9 to haue appeared before God * Iob. 1.6 2.1 it is manifest enough that they be not affections of mens minds but rather indeede spirites indued with vnderstanding sense 2 Therefore that in this beautifull theatre we may take a godly delectation and by true faith lay hold vpon that which is behoofefull for vs to know concerning God The history of the creation of the world must be knoweÌ„ it is verie good for vs especially to knowe the historie of the creation of the world For thereby we shall learne that God by the power of his word and Spirit did create heauen and earth of nothing and although all things be subiect to corruption yet hath he prouided that euerie kind may be kept safe vntill the last day And when he had adorned the world with most absolute varietie of all thinges The creation of man is a most excellent example of all the workes of God as an house replenished with abundance of houshold stuffe he fashioned man after his owne image and did furnish him with so manie and so great giftes as a most excellent example of his workes 21 Neither is it to be doubted but that the Lord would haue vs to be continually occupied in this godly meditation in beholding the frame of the world A godlie meditation that when we know and see those infinite richesse of his wisedome iustice goodnesse
the Testament of libertie because it lifteth them vp vnto affiance and securitie Obiect The fathers had the same spirit of faith which we haue therfore it followeth that they were partakers both of the same libertie and also ioy An. That came not from the Lawe but from the Gospell whereto as to an wholsome help they fled being cast downe Notwithstanding they were subiect to the same bonds of obseruations and burdens whereto the people are bound 10 These three later differēces are comparisons of the Law and Gospell and the first reacheth farther namely vnto the promises which were geuen before the Lawe which are not to be counted of the old Testament Seing that those which had thē were directed vnto the Mediatour as were the fathers which liued vnder the old Testament 11 The fift difference lieth in that because the Lord had separated one nation vntill the comming of Christ wherein he did containe the couenaunt of his grace* Deut. 32.8 10.14 But when the fulnesse of time appointed for the restoring of all things came Christ was geuen and he is the reconciler of God and man the wall of separation is pluckt downe and Christ is made all in all to whome the Gentiles are giuen for his inheritance and the endes of the earth to be his owne* Psal 2.8 72.8 The Gospell is preached to all creatures * Mat. 28. 12 And Christ him self did not forthwith so sone as he began to preach proceede to the calling of the Gentiles Why Christ did not preach streightwayes but he deferred it vntill such time as hauing perfectly fulfilled the worke of our redemptiō and hauing ended the time of his humbling he receaued of the Father a name which is aboue all names Phil. 2.9 before which euerie knee should bow* 13 Obiect It is not agreable that God in whō there is no chaunge should haue suffered such a chaunge that he should afterwarde disanull that which he had once commanded and commended An. God is not therefore chaungeable because he applied diuerse forms to diuers ages as he knew it was expedient for euerie one Whereto the vnlikelihood of both Testaments doth serue A similitude An other Gal. 4.1 So the husbandman appointeth one kind of worke to his familie in winter and another in sommer The father traineth vp his children after one sort in their childhood and after an other in youth* 14 Quest But could not God as well from the beginning as after the comming of Christ reuele eternall life in plaine words without anie figures teach those that were his by a few euident signes or Sacraments geue the holy Ghost spread abrode grace throughout the whole world An. He could Quest Why did he it not that so great diuersity might be taken away An. He would not Whatsoeuer God hath done let vs not doubt but that it is wisely and righteouslie done although we be often ignorant of the cause why it should haue bene done so CHAP. XII That Christ must haue bene made man that he might fulfill the office of a Mediatour 1 NOwe it was verie expedient for vs that he should be both verie God very man who was to be our Mediator For seing our iniquities had quite shut vs out estranged vs from the kingdome of heauen no man could be the interpreter for restoring of our peace All men were affrayed when they saw God as being sonnes of Adam also euen the verie Angells had neede of an head that they might cleaue to their God The angels do cleaue to God through Christ Therefore not without cause doth Paule when he setteth before vs Christ to be the Mediator expresse plainly that he is man 2 That was also the office of the Mediator that he might so restore vs into the fauour of God 1. Tim. 2.5 that he might make vs of the sonnes of men his childrē The office of the mediatour of heires of hell heires of the kingdome of heauen that he might swallowe vp death ouercome sinne Who could do this vnlesse the Sonne of God were made also the sonne of man and so take ours vpon him to conueigh his vnto vs so make that which was his by nature ours by grace The obedience of the Mediator 3 This was another point of our reconciling to God that man who had through his owne disobedience destroyed him selfe should for a remedie set obedience against it should satisfie the iudgmēt of God should suffer the punishment due to sinne Therefore our Lord came forth being verie man he put vpon him the person of the Father that he might present our flesh before the iudgement seate of God for the price of satisfaction and that he might in the same flesh suffer the punishment which we had deserued 4 Obiect Although there had needed no remedie for the redemption of mankind yet should Christ haue become man An. All the whole Scripture doth crie that he was clothed with our flesh that he might be made our Redeemer * Col. 1.15 Isa 53.45 to imagine anie other cause is a point of rashnes seing the Law the Prophets Christ him selfe the Apostles do witnesse that God sent his Sonne that in the similitude of sinnefull flesh he might make satisfaction for vs. 5 Obiect There is no let but that the same Christ who redeemed the condemned could also haue testified his loue toward the safe and sound by taking flesh vpon him An. Seing the Spirit pronoūceth that these two thinges were conioyned by the eternall decree of God that Christ should be made our Redeemer partaker of the same nature it is not lawfull to enquire anie further Obiect This councell of God did depend vppon mans fall which he did foresee An. They which graunt libertie to themselues to enquire farther concerning Christ then God hath appointed before by his secret decree breake out through wicked boldnesse to faigne a newe Christ 2 Tim. 15. Christ came to saue sinners* let vs stay our selues here Obiect They are to be accused of too much boldnesse which denie that the sonne of man shold haue appeared in the flesh if Adam had not fallen Osiander because it is refuted by no testimonies of Scripture An. As if Paule did not bridle peruerse curiosity when hauing spoken of the redemption purchased by Christ he doth forthwith commaund to auoide foolish questions Tit. 3 9. Quest Could the Sonne of God take vpon him the nature of an Asse An. This is a monstrous and detestable questiō As if when Paule counteth nothing preciouse or worthie to be knowen besides Christ crucified* 1 Cor. 2 2. he admitteth an asse to be the authour of saluation 6 Obiect Man was created after the image of God because he was formed after the patterne of Christ who was to come that he might resemble him whom the father had alreadie determined to cloth with flesh Whereupon it followeth that if Adam had neuer fallen away
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
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
his Saints in this world The glorie of the Saintes vnequall Thesa 2.19 doth vnequallie cast his beams vpon them so the maner of their glorie shall be vnequall in the heauens where God shall crowne his gifts* 11 Quest What distance shall there be between the Prophets and Apostles betweene the married and virgins c. A Curious question An. This is a curious question and without the bounds of scripture Quest To what end serueth the repairing of the world seeing the children of God shal want nothing but shall be as angels* Mat. 22.30 An. In the verie beholding and sight of God there shall be so great pleasantnesse that this felicitie shall farre exceede all helps wherewith wee now are helped* 1 Cor. 13.12 12 Furthermore because no discription can match the greatnesse of Gods vengeance against the reprobate The torments of the wicked Mat. 8.12 22 13. 3.1.12 Mar. 9.43 Ies 66.24 30.33 their torments and vexations are figured to vs by bodilie thinges namely by darknesse weeping gnashing of teeth vnquenchable fire the worme gnawing the heart without end Wherby as we ought to be holpen to conceiue after a sort the state of the wretched so we ought principally to fasten our cogitatiō in that what a miserable thing it is to be estraunged frō all fellowship with God and not so onlie but to feele the maiestie of God so set against thee that thou canst no way escape but thou shalt be vrged and pressed by it THE FOVRTH BOOKE OF CHRISTIAN INSTITVTION Of the outward meanes or helpes whereby God allureth vs to the fellowship of Christ and retaineth vs in it CHAP. I. Of the true Churche with which wee ought to keepe vnitie 1 WE haue taught that Christe is made ours by the faith of the gospel But because our rudenes is great faith needeth outwarde helpes wherby it may both be ingendered in vs and also increased Therfore he hath appointed Pastours and Doctours* to teach vs with mouth Eph. 4.21 and confirme vs by the administration of the sacraments Wherefore order of teaching doth require that we intreat now of the church to which God hath committed this treasure and also of the gouernment orders and power therof also of the sacraments and last of all The diuision of the booke of politike order What it is to beleue the church 2 In the Creede where wee professe that wee beleeue the Church that is referred not only vnto the visible Church whereof we now speake but also vnto the inuisible We beleeue because oftentimes there is no difference between the children of god and profane men Againe it doth somtimes not appeare in the eies of men but as wheat comes are hid vnder an heape of chaffe so is it onlie knowen to God alone ◠Kin. 19.16 That hapned in the time of Elias* But we do not say In the church as in God because our confidence resteth in him which should not so agree to the church It is called catholike or vniuersall because as there is but one head The Catholike Church Christe so also there is but one bodie whereof there be many mēbers liuing together by one faith hope loue and through one spirite of God Vnder the Catholike Church the visible is comprehended 3 Vnder the catholike and vniuersall churche we comprehend the visible church The communion of saints is added better to expresse the qualitie of the church as if it were said that they are gathered togeather vnto the fellowship of Christ vppon this condition Act. 4.32 Eph. 4.4 that they may mutuallie impart whatsoeuer benefites God bestoweth vppon them* From thence we haue manie fruites For vpon this condition we beleeue the church that we may be assuredlie perswaded that we are members thereof Saluation is sure because election is sure So long as our saluation hath such a stay it shall neuer fall down For it standeth with Gods election eternal prouidence Secondly it is ioyned with the firmenes and certaintie of Christ who is neuer pluckt from the members of his bodie Moreouer we know that the truth shall neuer faile vs. Psal 46.6 Ioel. 2.32 Abd. 17. Finallie the promises appertaine vnto vs For there shall bee saluation in Sion* Also there is great argument of consolation in the verie imparting of good thinges For wee knowe that all that appertaineth vnto vs Consolation drawen from the cōmunicating of ecclesiasticall goodes whatsoeuer the Lorde bestoweth vppon his members and ours 4 But because we are now purposed to intreat of the visible church let vs learne euen by this one title of mother how necessarie the knowledge therof is seeing there is none entrance into life A similitude vnlesse she conceiue vs in her wombe vnlesse she bring vs forth vnlesse she nourish vs with her breasts That done vnlesse she defend vs vnder her custodie gouernment vntill hauing put of this mortall flesh Mat. 22.30 Iesa 37.32 Ioel. 2.32 wee be like to angels* Moreouer there is no saluation to be hoped for without her bosome* 5 And to the ende wee may be nourished and kept in the Church God hath giuen vs pastours* Pastours Eph. 4.11 Assemblies to whom is committed the preaching of the heauēlie doctrine For this purpose woulde he haue onlie assemblies to be kept that doctrine might nourishe the consent of faith Obiect The beholding of a mortall man doth debase the word of God A similitude An. An vnestimable treasure must not therfore be cast away because it is brought vnto vs in earthlie vessels For by this meanes our obedience is tried our infirmitie is prouided 6 Obiect That is falslie translated to mortall man which is proper to the spirit An. God who is the authour of preaching ioyning his spirit with it promiseth fruite therof* Mal. 4.6 Ioh. 15.16 or againe when he seperateth himselfe from outwarde helpes he challendgeth to him selfe alone as well the beginninges of faith as the whole course therof * 1 Cor. 3.7 1. Cor. 15.10 7 Furthermore in the visible Churche there be manie hypocrites intermingled who haue nothing of Christ besides the onlie title who are suffered for a time * 1 Cor. 3.7 1 Cor. 15.10 Why the wicked are suffered in the Church either because they cannot lawfully be conuict by iust iudgement or els because there is not alwaies suche sharpe discipline vsed as ought to be 8 Therefore the Lord hath set it out vnto vs by certaine markes so farre as was expedient for vs to know it 9 Namelie by the ministerie of the worde the administration of the sacraments The markes of the true Church 10 For wheresoeuer the preaching of the gospel is reuerentlie heard and the sacraments are not neglected there appeareth neither deceitful ne yet a doubtfull face of the church whose authoritie no man may despice nor yet refuse her admonitions for it is the piller and strong stay
pray for the dead An. But by what word of God by what reuelation by what example Quest Why durst they then do it An. They did therein suffer somewhat which is proper to man and therfore it is not to be imitated CHAP. VI. Of the life of a Christian man and first of all by what argumentes the Scripture doeth exhort vs therovnto The end of regeneration 1 VVE sayd that it is the ende of regeneration that in the life of the faithfull there appeare an agreement consent betweene the righteousnesse of God and their obedience and that by this meanes they confirme their adoption wherby they are receaued to be sonnes And although his Law containe in it that newnesse wherby the image of God is restored in vs yet because our slownesse hath neede as well of manie spurres as also helps it shall be good for vs to gather out of diuerse places of Scripture a way how to order and frame the life lest they erre in their studie who are delighted in repentance 2 Furthermore this institution of the Scripture standeth chieflie vpon two parts The first is The partes of a Christian life that the loue of righteousnesse wherto we are otherwise not enclined by nature be dripped into our minds The other is that there be a rule appointed vs that may not suffer vs to erre in the studie of righteousenesse Of the loue of righteousnes The Scripture hath many reasons to cōmand righteousnesse the first is that we be holy Leuit. 19.1 1 Pet. 1.1.10 Psal 34.34 15.2.24 both because God is holy and secondly because we are ioyned with him and are reckened among his people* 3 The other is that we be made like to Christ through whome we are returned into fauour with God Therefore we haue a patterne of him set before vs whose forme let vs expresse in our life Hervnto are added the benefits of God whereto if we be not answerable it shall be a point of extreme vnthankfulnesse God hath shewed him selfe a father toward vs The end of Gods benefits let vs on the other side shew our selues children to him Christ hath purified vs from filthinesse by his bloud let vs not pollute our selues afresh he hath ingrafted vs into his bodie let vs not sprinkle any spot or blot vpō vs our head is ascēded into heauen let vs desire with the whole affection of our heart to come thither laying away the affection of the earth We are the temples of the holie Ghost let vs not be profaned with filthinesse of sinne* Mal. 1.16 Eph. 5.1.26 1. Ioh. 3.3 Heb. 10.10 Who they be which are not to be called Christians These are the best foundations to order and frame the life well 4 Therfore they which haue nothing of Christ besides the bare title are not to be called Christians Because none haue anie fellowship with Christ saue those which haue gathered out of the word of the Gospell the true knowledge of him But the Apostle denieth that anie of those hath rightly learned Christ* Eph. 4.12 which is not taught that he must put on Christ hauing cast of the old man which is corrupt according to the desires of error 5 Neither is it required that the manners of a Christian man should breath out nothing but the absolute Gospell which notwithstanding is to be wished and toward which we must endeuour our selues Otherwise all men should be excluded from Christianitie seeing there is none Angelicall perfection yea we are all found as yet a great way of manie haue as yet gone smally forward The ende of mans life What thē that marke is set before our eyes whereat alone let our studie aime that we may go forward more and more vntill we come to the verie perfection that hauing at length put of the infirmitie of the flesh we may be receaued into the perfect fellowship of God CHAP. VII The summe of a Christian life where is handled the denying of our selues The dueties of the godlie Rom. 12.1 1 THe first office of the faithfull is to giue their bodies a liuely sacrifice to God holy and acceptable to him* Surelie it is a great matter for vs to be consecrate to God that we may neither think do anie thing afterwarde but onely to his glorie For that which is holie is applyed vnto profane vses not without doing iniurie to him But and if wee be not our owne but the Lordes it appeareth both what errour is to be auoyded The beginning of the denyall of our selues and to what ende all the actions of our life are to be directed namely that neither our reason nor our will beare the chiefe sway in our counsells O howe greatlie hath he profited who being taught that he is not his owne hath depriued him selfe of the rule and gouernment of him selfe to geue it to God 2 The other followeth that we seeke not the things which are our own What the denyall of our selues is but those which are both agreable to the will of God and which serue to further his glorie This is that deniall of our selues which Christ euen from their first beginning of instruction doth so diligently giue his charge to his Disciples which so soone as it hath once taken root in our mind it leaueth no place either for pride or couetousnesse or other vices which are ingendred of loue of our selues 3 The same Paul elswhere more plainly though brieflie setteth downe all the partes of a well ordered life* Tit. 1.11 The grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that denying vngodlinesse and worldly lustes we liue soberly and godlilie and righteouslie in this present world wayting for the blessed hope manifestation of the glorie of the great God and of our Sauiour Iesus Christ who hath geuen him selfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people zealous of good workes 4 In these wordes we see that the deniall of our selues hath respect partly vnto men The partes of a Christian lyfe and partly that chieflie vnto God Towardes men the Scripture commaundeth vs to performe two thinges to wit that in honour we preferre them before our selues and that we employ our selues wholy and faithfully to procure their profit Wee can not do these vnlesse our minde be first emptied of naturall sense For such is the blindnesse wherewith we run headlong into the loue of our selues euerie man thinketh with him selfe that he hath iust cause to set vp his combe and to contemne all other men in comparison of him selfe Self loue is bread in vs. Therefore to the end this selfe loue which is bred in vs may be taken away first let vs consider those vices wherwith we abound according to the rule of the Scripture Secondly let vs knowe that those giftes whereof we are so proud are not our goods but the free
gifts of God that we may call all things to humility Againe we are commaunded to reuerence and honour those giftes which we see in our neighbours A Caution to winke at their vices not that we may cherish and nourish them by flatterie but that we do not triumph against them for because of those vices whome we ought to loue 5 Now what an hard matter is it for a man to seeke the profit of his neighbour Vnlesse thou depart from considering thy selfe and do after a sort put of thy selfe thou shalt not preuaile because loue seeketh not those things which be her owne* And it is an hard matter for vs to depart from our owne right of our owne accord and to resigne it to another 1 Cor. 13.5 Loue seeketh not her owne 1 Cor. 15.4 6 Furthermore that we be not wearie of well doing there must be another thing added which Paule putteth downe* that loue is patient and is not prouoked Loue is patient The Lord commaundeth to do good to all men in generall a great part wherof are most vnworthie and also our enemies For the image of God is to be considered in all men to which we owe all honour and loue The image of God is a great argument of bountifulnes Gal. 5.10 When mortification taketh place in vs which doth the dueties of loue But in those which are of the houshold of faith the same is more diligently to be considered inasmuch as it is renued repaired by the Spirit of Christ 7 Therefore this mortification shall then only take place in vs if we fulfill the duties of loue And he doth fulfill them not which doth all the dueties of loue but which doth them with a syncere affection of loue He shall do it if he put vpon him that mans person whome he seeth neede his helpe and doth in like sort pitie his estate as if he him selfe did feele it that he may be moued with the feeling of mercie and compassion to help him as if it were his owne case For how great soeuer we be we are detters to our neighbours 8 That we may the more easily accomplish the second part of the deniall of our selues What part respecteth god which respecteth God it is needfull that in seeking the commodities of this life resigning both our selues and all that we haue to be gouerned by the Lords pleasure we deliuer vp the affections of our heart to be tamed by him We desire riches and all worldly thinges we flie from pouertie and afflictions notwithstanding let vs not desire anie other way to prosper but by the blessing of God Let vs prayse the Lorde in prosperitie euen as well as in aduersitie 9 Thereupon it shall followe that wee shall neither seeke wicked meanes to waxe rich neither shall we waxe hard through immoderate desire of earthly thinges neither be discouraged if all things fall not out as we would wish So Dauid doeth professe him selfe to be like a childe that is weaned that he may geue him selfe to be gouerned by God* Fruites Psal 131.1 10 Neither ought the godly mindes to haue that quietnesse and tranquillitie consisting onely in this point but it must needs be extēded also vnto all casualties This is the rule of godlinesse to beleeue that the hand of God alone is the gouernour and guider of both estates What is the rule of godlinesse and that the same doeth not runne headlong with rash and vnaduised force but that it doth according to most ordinate iustice distribute to vs good things and also euill things CHAP. VIII Of the bearing of the crosse which is a part of deniall The Christian Crosse Mat. 16.14 1 BVt a godly minde must yet ascend higher to wit that euerie one take vp his crosse* For those whom the Lord hath adopted must prepare them selues vnto an hard life and a life replenished with diuerse kindes of miseries Thus will God exercise those which are his beginning with his first begotten Son he prosecuteth this order toward al his owne children The cause of the crosse Heb. 1.8 The first fruite of the crosse is that our weaknesse may appeare Inuocation followeth humiliation The Apostle assigneth the cause because we must learne obedience by those thinges which he suffered for vs. 2 Furthermore we must leade our life vnder a continuall crosse for manie reasons First that we may the more easily beate downe arrogancy wherby we attribute too much to our owne strength and that it may more easilie appeare how great our weakenesse is Being thus humbled we learne to craue helpe of the power of God which alone maketh vs stande vpright vnder the burthen of afflictions Dauid proueth by his owne example that that is most profitable euen for the most holy men* Psal 30.7 Rom. 5.3 3 The same doth Paule teach that tribulatiōs engender patience patience triall For the faithfull perceaue that that is true which God hath promised when they stand patiently Whereby the hope of the faithfull is confirmed thereby also their hope is confirmed to looke for hereafter the truth of God which they haue tried 4 The Lord hath also another ende for which he punisheth those that be his That their patience may be tryed that he may try their patience that he may teach them obedience Not that they are able of them selues to performe obedience but that the graces of God may be made manifest in his Sainctes From whence these speeches came that God tempted Abraham Why God tēpteth those that be his Gen. 22.1 12. and had proofe of his godlinesse * 1 Pet. 1.7 For faith sayth Peter is tryed by tribulations as golde is tryed in the furnace by fire 5 And yet we do not see howe necessarie obedience is for vs A similitude vnlesse we therewithall consider howe great the wantonnesse of our flesh is to shake of the yoke of God so soone as it hath bene but a litle while tenderly handled For the same befalleth it which we see in stubburne horses which if they be well fedde and stand idle a fewe dayes they cannot afterward be tamed they are so stout of stomacke God complaineth that the same befel the people of Israell* Deut. 32.15 6 Furthermore our most gentle Father hath need not onely to preuent our infirmitie but also oftentimes to correct our faults which are past To correction that he may make vs obey him as we ought Therfore so often as we are punished let vs by and by call to minde the life which we haue ledde before So we shall finde that we haue done some thing which deserueth such correction and that wee are therefore punished 1 Cor. 11.8.32 Pro. 3.11 Heb. 12.8 lest with this world we be condemned* 7 Furthermore that is a singular comfort when we suffer persecution for righteousnesse sake* To suffer for righteousnesse sake Mat 5.10 Act. 5.41 For then we ought to bethinke