power in all his creatures as in mirrours we may not onlie lightly and glauncingly runne ouer them but stay long in that cogitation ponder the same earnestly and faithfully in our minds and oftentimes call the same to remembrance 22 There remaineth the other part which commeth nearer vnto faith that when we consider that God hath appointed all things to our good and faluation All thinges are created to saluation and when we do also feele and perceaue in ourselues in so great good things which he hath bestowed vpon vs his power and grace we do thēce and thereby rouze vp our selues to trust in him to call vpon him to praise him and to loue him CHAP. XV. Of the creation of man 1 NOw must we speake of the creation of mā The knowledge of man is double because as we sayd in the beginning we cānot knowe God as we ought to knowe him vnlesse we do also on the other side knowe our selues And the same is double to wit that we knowe what manner persons we were created in the beginning and in what state we began to stand after the fal of Adam Thereby it shall appeare what we owe to God and also what we are able to do 2 Furthermore it is out of question that man consisteth vpon soule and bodie The diuision of man And we vnderstād that the essence of the soule which is the more excellent part of man is immortall and yet created Obiect Of the soule The soule or spirit of man is only a breath or power inspired or poured into the bodie which notwithstanding is without essence An. That the soule hath a true essence Seeing that so manie excellent gifts wherin mans mind excelleth do cry that some diuine thing is therein ingrauen there be so manie testimonies not of a vanishing breath but of an immortall essence To what end should Paul exhort the faithfull to cleanse thēselues from all filthinesse of the flesh and of the spirit vnlesse he did make two partes wherein the filthinesse of sinne doth rest* 2. Cor. 7.1 And also to what ende should Peter call Christ the pastor of soules * 1. Pet. 2.15 3 Why is man sayde to be created after the image of God Though in the outward man appeareth the glorie of God yet the proper place of his image is in the soule Ob. The Father Osiander Sonne holy Ghost did place their image in mā bicause thogh Adā had remained in his first estate yet should Christ haue become man An. I graunt that in the person of the Mediator shineth the glorie of the godhead but howe shall the eternall Word be called the image of the Spirit before whom he goeth in order And forasmuch as that speech Let vs make man after our own image or similitude is cōmon to the person of the Sonne it should follow that he is the image of him selfe Obiect Man was created onely after the forme and figure of Christ as he was man so that that forme out of which Adam was taken was Christ An. But the Scripture doth teach that man was created in the image of God Obiect Adam was created in the image of God because he was like to Christ who is the only image of God How the image of God is in man An. That is subtilly to play the philosophers about words In the thing there is no doutfulnes but that man is called the image of God because he is like to God Obiect Not a part of man nor the soule with her giftes is the image of God but the whole Adam which had his name giuen him of the earth from whence he was taken An. This is friuolous For when the whole man is called mortall the soule is not therefore subiect to death neither where he is called a reasonable creature it is thereby meant that the bodie hath reason Therefore though the soule be not man yet is it no absurd thing that he should be called the image of God in respect of his soule Although the image of God do appertaine vnto the whole excellencie wherein mans nature excelleth all liuing creatures The image of God Furthermore by this worde is signified that perfection of integritie wherin man was created Repayring of nature 4 That may be more easilie knowen by the reparatiō of corrupt nature which we haue by Christ who is for this cause called the second Adam * 1. Cor. 15.45 Why Christ is called the second Adam The end of regeneration because he hath restored vs to true and perfect integritie For the ende of regeneration is that Christ may fashion vs againe to the image of God which is that we may bear the image of God in true godlinesse righteousnesse purenesse and knowledge Obiect The similitude of God consisteth in the gouernment giuen to man because he was made heire and possessor of all things An. The image of God must be sought properly within him and not without him yea it is an inward good thing of the soule Obiect The Manichees Seruetus God breathed into the face of man the breath of life* whēce we must gather that the soule did conuey into man the substance of God An. If that were true it should followe that the nature of God is not onely subiect to chaunge and passions but also to ignorance Whether the soule doe conueye into man the substance of God to euill concupiscēce and to all manner vices then which nothing can be more absurd Obiect An absurditie Paull saith that we be the generation of God * Act. 17.28 An. In qualitie not in substance to wit inasmuch as he hath indued vs with diuine gifts For the creation is not a pouring of one substance into another but the beginning of an essence of nothing Obiect The soule is giuen by God Creation Osiander and when it departeth out of the flesh it returneth to him therfore it was taken out of his substance An. As if God were not able to make vs like to himselfe by the vnestimable power of his Spirite vnlesse Christ should poure out him self substantially into vs. What the soule is 6 And it appeareth by the Scripture that the soule is nothing else but a substance without bodie and yet put into a bodie and that it dwelleth there as in an house not onely that it may geue life to all parts of the bodie and make the organes or instruments fit and profitable for their actions but also that it may beare the chief sway in gouerning mans life and not only touching the offices of the earthly life but also that it may raise vs vp to worshippe God The partes of the soule 7 And it hath two partes vnderstanding and will vnderstanding discerneth betwene obiects or things set before it as ech of them shall seeme meet to be allowed or disalowed Will chuseth and followeth after that which the vnderstanding sayth is good
ministreth vnto vs two helps Phil. 3.21 1 The likliehoode of christ 2 Cor. 4.10 the one is in the similitude of Christ* the other in the omnipotencie of God* For Christ is the first fruites of the resurrection then they that are Christs euerie one in his owne order * 1 Cor. 15.22 2 The power of God 4 Paul saith breiflie concerninge the power of God that he may make saith he our vile bodies like to his glorious body accordinge to the working of his power whereby he is able to subdue all things to his self Ph. 3.20 Therfore let vs with Paul triumph amidst the fight because he is able who hath promised vs the lyfe to come Comfort to keepe that which is committed to him so let vs reioice that the crown of righteousnes is laid vp for vs 2 Cor. 4.8 which the iust iudge shall geue vs* Beastlie blockishnes Mat. 12.18 Luk. 20.27 5 But this brutish blockishnes hath reigned during all ages which the Sadducees did openlie professe that there is no resurrection yea that the soules are mortall* Wherof as of an opinion generallie receiued Salomon speaketh when he saith that a liuing dog is better then a lion that is dead Eccle. 9.4 * and in an other place Who knoweth whether mans soule goeth vpward the soule of a beast discend downeward Eclec 3. ◠21 * But the whole Scripture doth crye that there shall be none ende neither of the blessednes of the elect neither of the punishment of the reprobate Obiect The kingdome of Christ endureth but a thousand yeeres* Chiliasts Apoc. 20.4 An. This is a childish surmize for he speaketh not in that place of the eternall blessednesse of the churche but of diuers troubles which were prepared for the Church when she was as yet vpon the earth Obiect It were too great crueltie in God if the wicked should be punished eternallie An. God is not iniurious if he depriue them of his kingdome who made them selues vnworthie thereof through their vnthankfulnesse Obiect But their sinnes last but for a time Why the punishment of sinne is eternal An. But the maiestie of God which they haue offended by sinning is eternall Therefore it is for iust causes that the remembrance of their iniquitie doth not perish Obiect Then their punishment shall bee greater then their offence An. It is vntollerable blasphemie when as the maiestie of God is so lightlie esteemed when as there is no greater account made of the contempt thereof then of the destruction of one soule The soule doth not die 6 Obiect The whole man shall die therefore the soules shall rise againe with the bodies An. This is a beastlie error to make a vanishing blast of the spirite created according to the image of God and to bring to nothing the temple of the holie ghost finallie to robbe that part of vs wherein the Godhead shineth most of this gift so that the state of the bodie shoulde bee better then the state of the soule Quest What midle state of the soules is there An. It is neither lawful nor expedient to enquire curiously Luk. 23.43 Act. 7.59 Mat. 5 8. Ioh. 12.32 It was said to the theef this day thou shalt be with me in Paradise* Let vs cōmend our soules to Christ as did Stephen* The soules of the reprobate suffer such torments as they haue deserued* Quest Where shall they be Abrahames bosome An. There is not that demension of the soule which is of the body The gathering together of the holy spirits is called Abrahams bosome it is enough Iude assigneth the same lot and portion to the reprobate which he allotteth to the diuels* Iud. 6 Manicheus 7 Obiect The immortall soules shall be cloathed with new bodies For it is not likely that flesh which is vncleane shall rise againe An. As if there were none vncleannesse of the soules neither could that be purged by God which is infected defiled with the blot of sin Euery one saith Paul 2 Cor. 6.10 Death accidentall shal receiue by his body whether good or euil And this doth plaine reason tel vs. For if death which hath his beginning frō the fal of man be accidentall the restoring which Christ brought appertaineth to the same body which began to bee mortall Moreouer if we must haue new bodies giuen vs where is the likelihood of the head and members 8 Therfore the spirit of God doth euerie where in the scripture exhort vs to hope for the resurrection of our flesh* Gen. 13.4 Baptisme Coll. 2.12 And baptisme is vnto vs a seale of the resurrection to come* To the same end tendeth the word Sleeping which gaue also the name to church yards Therfore we shall rise againe in the same flesh which we beare as touching the substāce but the qualitie shal be changed and the estate shall be farre more excellent for the corruptible bodie shall put on incorruption* Also we must note a difference betweene those which died long agoe and those whom that day shal finde liuing remaining For as Paul witnesseth* we shall not all sleepe 1 Cor. 15.29 but we shall be all changed Neither shall those which then are aliue preuent the dead 1 Cor. 15.51 but rather they shall rise againe first which haue slept in Christ* Obiect It is appointed for all mortall men once to die* Thes 4.15 Heb. 9.27 An. Where the state of nature is changed it is a kinde of death 9 Quest By what right is the resurrection common to the wicked and to those which are accursed of God which is a singular benefice of Christ The resurrection of the wicked An. Those thinges which are proper to Christ his members flowe ouer vnto the wicked also not that they may lawfullie possesse them but that they may be made more inexcuseable Mat. 5.48 A similitude So the Sun riseth vpon the good and the bad* Obiect The resurrection is not fitly compared to fraile benefites An. So soone as the Diuels were estranged from God the fountaine of life they deserued destruction whereby they shoulde be vtterlie abolished yet through the wonderfull counsell of God there was found a midle estate that with out life they shoulde liue in death It ought to seeme more absurd To liue in death if the resurrection be accidental to the wicked which draweth them before the iudgement seate of Christ against their will whom now they refuse to heare as their teacher 10 And because the prophesie of death swallowed vp in victorie* shall then bee fulfilled The resurrectiō is accidentall to the wicked Ose 13.14 Eternall felicity 1. Ioh. 3.2 let vs alwaies remember eternall felicitie the end of the resurrection We know that we are the children of God* but it hath not yet appeared but when wee shall be like to him wee shall see him euen as he is Furthermore as God distributing his giftes to
blinder then moals In good works as in 1. Inuenting them 2. In doing them 2. In humane thiÌ„gs as in the Arts. 1. Liberall Nothing 2 Manuall Nothing 2. In will Chap. 4.5 1. In heauenlie things He willeth that onelie which is euill 2. In earthlie things He willeth that onelie which is euill 2. In bodie That foloweth the corrupt appetites of the soule Through manie infirmities it is at length subiect to death Wherupon it foloweth that maÌ„ being lost must seeke redemptioÌ„ in Christ the Mediator bicause 1. The first adoption of the elect people Did depend vpon the grace of the Mediator alwaies 2. The preseruation of the Church Did depend vpon the grace of the Mediator alwaies 3. The deliuerance of it in daunger Did depend vpon the grace of the Mediator alwaies 4. Restoring after scattering abroad Did depend vpon the grace of the Mediator alwaies 3. The hope of the godlie The Lawe was giuen for that cause that it might cause the mindes of men to wait vntill the comming of Christ which appeareth by Chap. 7. 1. The remembrance of the free couenant often repeated 2. The ceremonies 3. The sacrifices 4. Washings 5. The end of adoption 6. The right of the priesthood 2 The materiall cause of redemption concerning which reade the next table Christ is the materiall cause of our redemption in whom we must consider three thinges Chap. 7. 1. Howe he is offered vnto men Lib. 2. In the Law Chap 8. 1. Ceremoniall 1. The vse whereof was abrogated 2. The effect is perpetuall 2 Iudiciall whereof there are two parts 1. The first which appertaineth vnto godlinesse belongeth to all men 2. The other was proper to the Iewes and is abolished 3. Morall whose vse is 3. fold The first sheweth our 1. Weakenesse Not that we may dispaire But haue recourse vnto Christ 2. Iniquitie Not that we may dispaire But haue recourse vnto Christ 3. Damnation Not that we may dispaire But haue recourse vnto Christ The second 1. That those who are not moued with promises 2 May be kept backe with feare of threateninges The thirde 1. That we may knowe what the wil of God is 2. That we may thinke vpon it to obey it 3. That our minds may be confirmed thereunto 4. That wee may bee brought backe frâ—m that which is slipperie The summe is comprehended in a Proheme wherein is noted 1. The power of God that he may bind the people with necessitie to obey 2 The promise of grace wherein he professeth that hee is the God of his Church 3. The benefit wherin hee accuseth the Iewes of vnthankfulnesse vnlesse they be answerable to his goodnesse In two Tables looke A. In the Gospell Looke B. 2. Howe he is receaued of men concerninge which reade C. out of the thirde booke 3. Howe God doeth retaine vs in the societie of Christ Looke D. out of the fourth booke Ther be 2. Tables of the Lawe Ch. 8. The former which appertayneth vnto the worship of God is contained in fower commandements In the first commandement God will excell alone amongst his people Therefore we owe vnto God alone 1. Adoration 2. Hope 3. Inuocation 4. Thankesgiuing Of the second commaudemeÌ„t the Ende is that God will not haue his worship profaned with superstitious rites and ceremonies Partes 2. 1. The first bridleth our libertie lest We make God subiect to our senses Or represent him by anie shape 2. The secod forbiddeth vs to worship anie images for religioÌ„s sake therefore he bringeth forth 1. His power which he wil not suffer to be diminished 2. His emulation because he can abide no partner 3. His vengeance vpon the fourth generation 4. His mercie to the true worshippers The thirde commandeth three thinges 1. That that smell of his excellencie whatsoeuer Our mind conceiueth Our tong speaketh 2. That we do not rashly abuse His holy word By Ambition Couetousnesse His reuerent mysteries By Ambition Couetousnesse 3. That we do not Speake against His works but speak of them with the titles of Wisedome Power Iustice Goodnesse Slaunder His works but speak of them with the titles of Wisedome Power Iustice Goodnesse The name of God is profaned 3 manner of wayes 1. By periarie 2. By superfluous oathes though true 3 If we put in Gods place Saincts or other creatures Liuing Without life Of the 4. commandemeÌ„t the Ende is that being deade to our owne affections and workes we may thinke vpon the kingdome of God In it wee must consider three thinges 1. The Spirituall rest 1. Whereby the faithfull may kepe holy day from their own works 2. That God may work in them 2. That there may be a certaine day to 1. Call vpon God 2. Heare the Lawe 3. To do the ceremonies 3. That seruants may haue rest from their labour The latter is declared in the Table following In the later table of the Law which contayneth the duties of loue there are five commandemeÌ„ts Chap. 8. Of the fifth commaundement The ende is Because the obseruing of the order which God hath appointed doth please him The degrees of honour which he hath appointed are not to be broken Therefore wee are forbidden to diminish any which of the dignitie of superiours by Contempt Contumacie Vnthankfulnesse And the partes of honour are Reuerence Obedience Thankfulnesse Of the sixt the Ende is Because God hath knit together mankinde by a certaine vnitie The safety of all men is committed to euery man Violence is forbidden Good will is commaunded Of the seuenth the Ende is Because Godloueth cleannesse let vs auoid all vncleannesse Therefore he forbiddeth vs to commit fornication In minde In worde In worke Of the viij the Ende is Because vnrighteousnesse is an abhomination vnto God He will haue vs to geue euery man his owne Theft is committed either by Violence Wicked deceipt Craftinesse Flattering c. Of the ix the Ende is Because God who is truth hateth lying He commaundeth vs to speake truth without deceipt Therefore he forbiddeth that We do not defame anie man with slaunders and false crimes Or to hinder anie man in his goods by lyes But in defending the truth let vs defende the integritie of the Name Of euerie man Goods Of euerie man Of the teÌ„th the Ende is this Because God wil haue the whole soule to be possessed with the affection of integritie He will haue vs to banish out of our mindes all desire that is contrarie to loue Therefore all desire which turneth to all other mans hinderance is forbidden B Christ is also offred vnto men in the Gospell concerning which is declared Chap 9. How with the old testament 1. It agreeth which is in three thinges Chap. 10. 1. Because there was the same hope of immortalitie 2. The same couenant placed Not in mens workes But in Gods mercie 3. The same Mediatour of God and men Christ It disagreeth in fiue thinges Chap. 10. 1. Because the heauenly inheritaunce was shewed vnder earthly things Nowe our mindes are straight way
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
the verie kinde of death is not without an excellent mysterie We must consider two thinges in the death of Christ Ioh. 10.15 Ios 53.7 Mat. 72.11 The manner of his death must be noted Deut. 21.23 Gal. 3.13 The fruites of Christes death and buriall is double The crosse was accursed not onlie in mans opinion but also by the decree of the lawe of God * Therefore when hee was hanged vpon it he made himselfe subiect to the curse And it was meet that it should be so that we might be deliuered from all curse which did lie vpon vs by reason of our iniquitie whiles that it is conueighed vnto him 7 It followeth in the creede that hee was dead buried where we may see againe how hee put himselfe in our steed to pay the price of our redemptioÌ„ Thence we gather a double fruite the first is because by dying he brought to passe that we shall not die Viuification Mortification he ouerthrew death which did hang ouer our heads and did nowe triumphe ouer vs keeping vs downe He did also destroy the Diuell who had power ouer death and he deliuered those which were his bondslaues during their whole life* Another fruite is that by enterparting of him Heb. 29.15 Rom. 6.5 Gal. 2.2 hee mortifieth our members that they may not hereafter exercise their owne actions The resurrection of Christ 8 The historie of the resurrection is of no small importance to the effect of our redemption For it signifieth that Christ did both appease Gods wrath and also ouercome the sorrowes of death Obiect Hell is often red in the scriptures for the sepulchre or graue Hell An. But not in this place otherwise it should be to declare that which is obscure by that which is obscurer neither is it like to be true that such a superfluous repetition could creep into this short summe 9 Therefore neither the graue ne yet the limbe of the papists is handled in this place Quest What must wee then vnderstand by the gates of brasse the yron barres which were broken Psal 10.16 also that hee deliuered those that were bounde out of the pit where was no water* that he preached to the spirits which were in prison* zach 19.11 An. The Psalme foretelleth the deliueraunce of those who being captiues in farre countries are cast into bands 1 Pet. 3.19 Zacharias speaketh of the captiuitie of Babilon Peter teacheth that Christe was preached to those which were dead The soule of Christ did suffer 19 Therefore Christe did not onlie suffer bodily death but he felt euen in his soule the sharpenesse of Gods vengeance that he might both appease his wrath satisfie his iust iudgemeÌ„t For which cause also it behoued him to wrastle as it were hande to hand with the armies of hel with the horror of eternall death 11 Obiect Then it seemeth that God was either his sonnes aduersarie or els that hee was angrie with him An. No trulie for he was his welbeloued sonne he could not haue beene appeased by one with whoÌ„ he was offended But wee say that he suffered the greeuousnesse of Gods seueritie because being striken with the hand of God he tried all the signes of God being angrie and punishing For which cause being inforced by distresse he cried out My God Psal 22.2 Mat. 27.46 my God why hast thou forsaken me 12 Obiect That is to doe iniurie to Christ as if he were afraid of the saluatian of his soule or fell into danger of desperation which is contrary to faith An. But the Euangelists say that he was troubled in spirite full of heauines that he feared vehementlie* Obiect It was feigning Mat. â—6 28 Luk 22.44 An. Surelie vnlesse his soule had been partaker of punishment he should haue byn the redeemer of our bodies onlie Obiect Wee must not attribute corrupt passions to Christ An. The spirit reconcileth these two that Christ was tempted in al things as we are and yet without sinne Obiect Though Christ feared death yet he did not feare the curse and wrath from which he knew he was safe An. He should haue been more faint harted and fearefull then manie theeues which make hast to death But through vehemencie of griefe the drops of blood came trickling downe from his face Obiect He did this to make a showe to others Mat. 26.39 Christs descending into hell An. Yea he directed his gronings to his father in a secret place and the angels did comfort him * Quest Did Christ discend into hell then when he prayed to his father An. This was the beginning therefore the paines which hee suffered for our sake were horrible notwithstanding wee must knowe that his temptation was such as was not contrarie to faith because it was vnpossible that he should be holden of the sorrowes of death Act. 2.24 * 13 Nowe followeth his resurrection from the dead His rising from the dead without which that should be lame nothing worth which hath been spoken touching the crosse his death and burying For Christ is said to be dead for sinne but to haue beene raised againe for our righteousnesse Rom. 4.5 * And by the same we reape a threefold fruite first because as by the death of Christe sinne is purged Three fruits of Christs resurrection so by rising againe he hath purchased life for vs. * Secondly like as the mortificatioÌ„ of our flesh depeÌ„deth vpoÌ„ the partaking of his crosse so being now partakers of his resurrectioÌ„ we walk in newnesse of life 2. Cor. 13.4 * Phil. 3.10 Last of all hauing as it were receiued earnest wee are assured of our resurrection to eternall life * Rom. 6.4 Col. 3.1 2. Cor. 15.20 14 Furthermore though Christ did more fullie declare his glorie by rising againe yet by his ascending into heauen he did trulie begin his kingdome Which the Apostle sheweth when he saith Christs ascension that hee ascended that he might fulfill all thinges * For hee powred out then greater aboundance of his spirit * he did more gloriouslie aduance his kingdome Eph. 4.10 and shewed greater power both in helping those that were his Ioh. 16.7 and also in throwing downe his enemies 15 Wherefore it is added immediatlie that hee sitteth at the right hand of the father which is spoken by the way of similitude taken from princes Sitting at the right hande A similitude which haue their sitters by to whom they commit their office of gouerning coÌ„manding So Christ in whoÌ„ the father will be exalted by whose hand he wil raign is said to be receiued to his right hand as if hee should be said to haue been installed in the kingdome of heauen and earth Eph. 1.20 Phil. 2.9 Eph. 4.15 Act. 2.3 3.21 to haue taken solemne possession of the gouernment committed to him and to continue in the same vntill hee come to iudgement * 16 Our
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
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
may rather helpe then hinder our course Thinges which delight A Caution 2 Cor. 7.31 2 Therefore let this be a principle that the vse of gods gifts swarueth not when it is referred vnto the end appointed of God for God hath created all thinges for our good and not to our destruction Nowe if we consider to what end hee hath created food The end of food wee shall finde that he meant to prouide not onelie for necessitie but also for delectation So in apperrell comelinesse in hearbes trees and fruites besides diuers vses we haue diuersity of tast colour smell and shapes 3 Notwithstanding on the otherside we must diligentlie preuent the lust of the flesh which vnlesse it be brought in order doeth by and by breake out First of all it shall be brideled with one bridle if we set downe A Caution The wantōnes of the flesh that all thinges are therefore created for vs that wee may knowe the authour thereof and giue him thankes for his tender kindenesse toward vs. 4 But there is no certainer way then that which is made to vs by the contempt of this present life and by the meditation of heauenlie immortalitie For therupon folow two rules the first is that those which vse this world be so minded as if they did not vse it* The first rule touching aboūdance 1 Cor. 7.31 Secondly that they doe no lesse patientlie abide penurie then moderatelie suffer aboundance For those which are much occupied about the bodie are for the most part negligent in caring for the soule The other rule touching Penurye 5 The other rule is that those whose substaunce is not great doe know how to suffer want and scarcitie patientlie that they bee not carefullie moued with immoderate desire of riches For he which wil blush when he weareth a simple garment will glorie in a gorgeous Therefore let all those endeuour thē selues to come to this point who haue a desire to liue godlily that they may learne by the example of the Apostle* to be ful to be hungrie the third rule setteth downe Phil. 4.12 3 Rule of loue toward a mans neighbour that we must giue an account of that which is committed vnto vs and as it were of our stewardship euen to God who alloweth none other distribution of Goods but that which is ioined with loue 6 Last of all that is to bee noted that the Lorde cōmandeth euerie one of vs in al the actions of his life to looke vnto his vocation 4 We must haue a respect to our calling least through foolish vnaduisednesse or a wauering conscience all things be turned topsituruie And from this we shall haue excellent comfort because there shall bee no worke so vile and base which if thou doe onelie obey thy vocation shall not shine in the sighte of God CHAP. XI Of the iustification of faith and first of the definition of the name and thing 1 VVE haue alreadie declared diligentlie enough that the onlie helpe which is left for men being accursed by the law to recouer saluation resteth in faith Againe we haue shewed what faith is and what fruites it bringeth foorth What Christ hath done for vs. The summe was this that Christ who is giuen to vs is laid hold on by faith by partaking of whom we reap a double fruit to wit that being reconciled to God through his innocencie wee may haue him nowe in steed of a iudge to be a most merciful father in heauen secondlie that being sanctified by his spirite we may giue our selues to holines purenes of liuing We haue spoken sufficientlie of regeneration And now we must speake of iustification which maketh the principall stay of vpholding religion 2 He is said to bee iustified before God who is both counted iust by the iudgement of God is accepted for his owne righteousnesse sake What it is to be iustifyed before God For as iniquitie is abhominable before God so also a sinner Therefore where sinne is there is the wrath vengeance of God and hee is iustified which standeth before God by the name of a iust person Hee is iustified by works in whose life is found such purenes and holinesse By workes as deserueth the testimony of righteousnes before the throne of God He is iustified by faith who being excluded from the righteousnesse of workes By faith doth lay holde vpon the righteousnes of Christ by faith wherewith being clothed he appeareth before God as iust What iustification is So that we interprete iustification to bee that accepting whereby God receiuing vs into fauour doth take vs for righteous and wee say that the same is placed in our forgiuenes of sinnes and in the imputation of the righteousnes of Christ* Luk. 7.21 16 15. Gal. 3.4 Rom. 5.23 Rom. 6.26 Act. 13.38 3 Also to iustifie in the scripture doth signifie nothing els but to absolue frō giltines him which was accused as if his innocencie were approued 4 And if we omit to contend about the worde if we looke into the thing it self there shall no doubt remaine For Paul by the word Accepting meaneth iustification* Acceptinge Eph. 1.5 Rom. 3.24 We are appointed vnto adoption by Christ according to the good pleasure of God to the praise of his glorious grace whereby hee hath accounted vs acceptable or in fauour 5 Obiect Christ is one with vs we again are one with him Wherefore as righteousnes is essentiallie in Christ so is it in vs and yet not imputed or free but essentiall An. Wee vse with Christ the secret power of his spirite How we are vnited in Christ not that the essence of Christ is powred out into our essence Obiect Not onlie Christ but also the father and the holy Ghost do dwell in vs therefore we are substantiallie in God An. We must consider the maner of dwelling What is meant by dwellinge namelie that the Father and the Spirite are in Christe and like as the fulnesse of the Godhead dwelleth in him so in him wee possesse God wholie 6 Quest Doth God leaue those whom he iustifieth such as they were by nature without changing them from their vices An. Righteousnes iustificatiō cannot be separated Righteousnes and iustification ar not seperate Therefore whōsoeuer God receiueth into fauour he doth also indow thē with the spirit of adoption by whose power hee reformeth and fashioneth them according to his owne image that they may liue godlily and holily Obiect Faith doth not iustifie of it selfe but in asmuch as it receiueth Christ An. I graunt For God doeth properlie iustifie by Christ 1 Cor. 1.3 A similitude who is giuen vs to be our righteousnes and sanctification* But we compare faith to a vessell because vnlesse being emptie we come with the wide open mouth of the soule to craue the grace of Christ we are not capable of Christ Obiect Faith is Christ An. As the pot is the
vnlesse wee reproch him with pouertie or crueltie 37 Furthermore let vs knowe for a suretie that sinnes cannot hinder 2 Cor. 13. Lu. 15.20 but that he will receiue be beneficiall to those which submit them selues and craue pardon* 38 Lastlie of all when we call him ours in common we are thereby taught howe great affection of brotherlye loue ought to bee among vs who are sonnes togeather with suche a father Our by the same right of free liberalitie And let vs pray for all* but chiefly for those which ar of the houshold of faith* Eph. 2.24 Gal. 6.20 39 We may pray especiallie both for our selues and also for certaine others yet so that our minde depart not from the beholding the comminaltie Speciall prayer 40 When we say that he is in heauen we signifie that he is not kept in some one country because the heauen of heauens do not conteine him* but that hee is spread abroad throughout all Which art in heauen 1 Kin. 8.37 Ie. 60.1 that when wee seek him we may be lifted vp aboue all sense of bodie and soule Secondlie he is set aboue all change and corruption Finallie he comprehendeth all the whole world and gouerneth it by his power Wherfore this is as muche as if hee had been said to be of infinite greatnes or highnes of an incōprehensible essence of infinite power of eternall immortalitie Hallowed be thy name 41 The summe of the first petition is The first petition that we desire that God may haue the honour whereof he is worthy that men may neuer speake or think of him without great reuerence against which profaning is set By Name we meane his power goodnesse wisedome righteousnesse mercy truth which cary vs to wonder at him prouoke vs to set forth his praise Name Therfore we desire that that name may be sanctified and that God will deliuer that holy name from all reproch and contempt Hallowed yea that he will bring all mankind vnder his reuerence and that all vngodlinesse may be abolished Let thy kingdome come 42 The kingdome of God hath two partes one that God will reform all the wicked lusts of the flesh by the power of his Spirite The partes of the kingdome of God Secondly that he will frame all our senses vnto the obedience of his gouernment that he will defende his children and breake the indeuors of the wicked That doth he by the efficacie of his word which is called his scepter Therefore we craue that he will increase the number of the faithfull and increase their blessinges and also multiplie them that he will raigne in vs by his Spirite that by this meanes the filth of vices being driuen away perfect integritie may flourish vntill the last comming of Christ This prayer doth pull vs backe frō the corruptions of the world it kindleth a desire to mortifie the flesh it teacheth vs to beare the crosse forasmuch as God will haue his kingdome enlarged by this meanes Thy will be done 43 We speake not in this place of the secret will of God wherby God doth gouerne all things The third The will of God is double appoint them to their ende but of that which is made knowen to vs by the Scriptures wherto willing obedience doth aunswere And therefore the heauen and earth are expresselie compared togither Therfore we are commaunded to desire that like as nothing is done in heauen but according to the commandement of God and the Angelles are meekely framed vnto all righteousnesse so the earth may be brought vnder such gouernment as stubburnnesse and frowardnesse being extinguished Geue vs this day our dayly bread The second part The 4 petition 44 The second part followeth now wherein we descend to our owne profit By this we aske in generall of God all thinges which the vse of the bodie needeth vnder the elements of this world we commit our selues to his keeping and prouidence that he may feede Bread Our Dayly foster saue vs. This is no light exercise of faith We aske breade that we may be contented with that portiō which God giueth We call it ours in respect of the gift and daily that the immoderate desire of transitorie things may be bridled in vs Forgeue vs our debtes The fift 45 In this and the next Christ hath briefly cōprehended what soeuer maketh for the heauenlie life Like as the spirituall couenant consisteth onely vpon these two members which couenaunt God hath made for the saluation of his Church I will write my lawes in their hartes and I will be mercifull to their iniquitie* Ier. 31.33 33 8. Sinnes are debts He calleth sinnes debtes because we owe the punishment therof neither could we by anie meanes make satisfaction vnlesse wee should be discharged by this remission and we desire to haue this remission as wee forgiue our debters Remission conditionall that is as wee spare all men and pardon all men by whome soeuer we haue bin hurt in a thing either by deede or word Therefore vnlesse we forgiue we shal not be forgiuē And yet ther is no merit in our remission but the Lord meant by this meanes to help the weaknesse of our faith that it may be not a cause but a signe of our debt which is forgiuen vs. And leade vs not c. 46 Because we haue a continuall combate The Sixt. we desire to be furnished with weapons and to be ayded that we may be able to get the victorie Tentations are manifest And nowe there be manie formes of temptations For euen the euill desires of the minde which prouoke vs to transgresse the Law which either concupiscence putteth into our mindes or the deuill doth rayse are temptations and those thinges which of their owne nature are not euill are notwithstandinge through the subtiltie of Sathan made temptations to drawe vs from God And they are either on the right hand as richesse power honour c. or on the lefte as pouertie contempt afflictions c. through the sweetnesse wherof we are either drunken or else we are offended with their bitternesse and so cast from vs our hope And we say that God leadeth into temptation when he giueth ouer the reprobate whom he hath depriued of his Spirit How god doth lead into temptation to become the bondslaues of Sathan which is a sure testimonie and token of his vengeance For thine is the kingdome 47 Furthermore this is the sound rest of our faith to wit that the kingdome is Gods and the power and the glorie for euer Amen is added whereby is expressed the earnestnesse of our desire to obtaine those things which we haue asked of God 48 We haue what so euer we ought to aske of God taught vs by Christ Mat. 17.5 whome the Father hath appointed to be our teacher* Mat. 17.5 and who is his eternall wisedome * Ies 11.2 Therefore this prayer is
the present fruite of their labours Obiect All Christians are brethren in which number infants are not so long as we driue them from the supper An. None be heires of the kingdome of heauen Infantes are members of Christ but such as are members of Christ Obiect No man is made our brother but by the Spirite of adoption which is onlie giuen by the hearing of faith An. That is preposterouslie drawen to infants which is spoken onlie of those which are growen vp Obiect By regeneration we be made Gods But those be Gods to whom the worde of God is spoken Which doth not agree to children which are infants An. The place of the Psalme is wrested to a strange sense Againe to feigne that there is a Godhead in the faithfull Seruetus his doting is of Seruetus his dotings Obiect Sheepe and goates were not straightway offered in sacrifice so soone as they came out of the wombe Exod. 13.2 An. All the first begotten so soone as they opened the matrix were holie to the Lord* Therefore we must not wait for mans strength 32 Therfore let vs conclude that those opinions must be taken away which make void that consolation which the faithfull conceiue in their minds by the promises of God which make them vnthankfull toward the mercie of God sluggish to teach their children godlinesse CHAP. XVII Of the holie supper of Christ and what it auaileth vs. The Supper doth nourish those which are begotten by the word Signes 1 LIKE AS we are by baptisme brought into the church of God so by the spirituall banquet we are kept in that life into the which hee hath begotten vs by his word The signes are bread wine which represent vnto vs the inuisible food which we haue by the flesh and blood of Christ The ende is threefold that it may serue for confirmation of our faith A three fold ende for our confession before men and for exhortation to loue Therefore this mistycall blessing tendeth to this ende namelie that it may confirme to vs that the bodie of the Lorde was once so offered for vs that we do now eat the same by eating it do feele in our selues the force of that onlie sacrifice 1 The confirmation of faith is the first ende of the Supper that his blood was shed for vs that it is to vs cōtinuall drinke And so sound the wordes of the promise which is added there 2 And out of this sacrament godlie soules may gather great fruite of confidence and sweetnes because they haue a testimonie that we are growne together into one body with Christ The Supper is a great argument of confidence so that we may cal all that ours which is his againe whatsoeuer is ours hee will haue it so imputed to him as if it were his owne Heereupon it followeth that eternall life is ours and that wee cannot bee condemned by our sinnes from the giltinesse whereof he acquitteth vs. 3 Whereas he commaundeth vs to take hee signifieth that it is ours whereas hee biddeth vs eate The commandement Take he signifieth that that is made one substance with vs. Wheras he saith of his bodie that it is deliuered for vs of his blood that it is shed for vs hee therein teacheth that both these are not so muche his as ours because he tooke both and layd downe both not for his owne commoditie but for our saluation The force of the Supper And the whole force of the sacrament consisteth in these wordes which is giuen for you which is shed for you 4 Therefore they be not the principall parts of the sacrament to preach to vs the bodie of Christe simplie and without anie higher consideration The promise but rather that promise whereby hee doth testifie that his flesh is meat indeed and that his blood is drinke indeede wherewith wee are fedde to eternall life Whereby hee affirmeth that hee is that bread of life of which whosoeuer shall eate hee shall liue for euer 5 That is done both by the Gospell and also more plainlie by the holie Supper Where both hee himselfe offereth him selfe to vs with all his good things we receiue him by faith Furthermore we must in this place beware of two vices 2 Faultes to be taken heede of in the Supper that neither doing too much in extenuating the signes wee seeme to plucke them from their mysteries wherto they are after a sort knit fast nor that beeing immeasurable in aduauncing the same A similitude we seeme in the meane season to darken the mysteries themselues Ob. To eate the flesh of Christ and to drinke his blud is nothing els but to beleeue in Christ himselfe An. Like as not the sight but the eating of bread ministreth foode to the bodie so the soule must trulie and throughlie be made partaker of Christ that by his power it may be quickened to a spirituall life They thinke that to eate is onelie to beleeue Eating is a fruite of faith therfore I say that that eating is a fruit effect of faith 6 This is also to bee obserued that when the cuppe is called the couenant in the blood there is a promise expressed which serueth to confirme faith whereupon it followeth that vnlesse wee haue respect vnto God imbrace that which he offereth we do not rightlie vse the the holie supper 7 Ob. In the supper we are only partakers of the spirit of Christ An. Yea his flesh is meat indeede and his blood is drinke indeed The flesh of Christ is meat indeed neither hath anie man life but hee which eateth that flesh drinketh that blood 8 The summe cūmeth to this end that Christ was frō the beginninng that liuelie word of his father* the fountain of life and the originall frō whence all thinges did alwaies receiue life That life was then made manifest Ioh. 1.2 Christ is the fountaine of life whē the son of God hauing takē our flesh vpō him offred himself to be seen with eyes handeled with hands Moreouer it maketh the selfe same flesh wherein it is to bring life to vs that thorow partaking thereof we may be fed to immortalitie* Ioh. 6.48.58 Heerin the godly haue singular comfort that they finde life in their owne flesh Let them onely hold out the lap of their heart that they may embrace it being present 9 Obiect The flesh of Christ hath not so great power of it self that it can quicken vs which by the owne condition was subiect to mortalitie being now endued with immortality doth not liue of it self An. Yet it is by good right said to geue life The flesh of Christ giueth life which is filled with fulnesse of life that it might poure it out into vs. For the flesh of Christ is like to a fountaine being rich and such as cannot be drawne dry A similitude Eph. 1.22 4.15 which doth poure out into vs
For vnlesse the Apostles had remembred that the bread was figuratiuely called his bodie they should haue bene troubled with a thing so strange or monstrous that Christ should sit at table in their sight should be included in the bread being inuisible 24 Obiect The infinite power of God must not be made subiect to the lawes of nature The power of God An. The question is not what God could do but what he would do And it pleased God that Christ should haue a true bodie 25 Obiect We haue the word wherein the will of God is made manifest The will of God must be ioyned with his power An. The gift of interpretation must not be banished out of the Church which bringeth light to the word Obiect We haue the word An. Such as the Anthropomorphits had in times past when they made God to haue a bodie The error of the Anthropomorphits Mat. 28.20 26 Obiect Christ sayde Behold I am with you vntill the end of the world* An. He sayd in another place Mat. 26.11 Me shall you not haue alwayes with you* For he is present euerie where by his diuine maiestie whereas in bodie he is at the right hand of the Father Quest Shall we then appoint Christ some certaine countrey of heauen An. This is a curious question we beleeue that he is in heauen it is enough 27 These words shewe the same to go away to ascend to be lifted vp on high whiles the Disciples did behold* Act. 1.9 Mar. 16.9 Luk. 24.51 And Paule likewise affirmeth* that we must looke for him from heauen 28 Obiect Augustine saith that the bodie and bloud of Christ are distributed in the Supper * Phil. 3.20 Epist 23. ad Bonifa An. He expoundeth him selfe when he saith that the Sacraments take ther names of the likelihoode of the things which they signifie Take away sayth he spaces from the bodies and they shall be no where and because they shall be no where they shall not be at all Seruetus 29 Obiect The bodie of Christ is in it selfe visible in heauen but in the Supper it is inuisible by dispensation An. Yea Peter saith that the heauen must containe Christ vntill he come againe* Act. 3.21 Obiect His bodie was swallowed vp of his godhead after his ascension An. There should remaine no difference betwene his diuinitie and his humanitie A glorified bodie Obiect His bodie is glorified An. It is not therefore infinite Because Christ sayd Luk. 24.39 See and grope* Obiect Stephen saw him after his ascension * Act. 7.55 An. It was not needfull for Christ to change his place who could make the eyes of his seruaunt so quicke of sight as that they should pearce into the heauens Act. 9.4 Mat. 28.6 Ioh. 20.19 The same must we also say of Paule* Obiect Christ came out of the graue when it was shut* and he came in to his Disciples when the doores were shut* An. As Christ walked vppon the water euen as vpon an hard pauement The miraculous comming out of the graue Luk. 24.31 so no maruell if the hardnesse of the stone did yeeld when he came against it Obiect Christ vanished away suddenly out of his Disciples sight as they went to Emaus* An. He became not inuisible that he might take away the sight of him selfe from them but he did onely go out of sight as before he had holden their eyes that he might not be knowen* Ibid. 16. 30 Obiect Where soeuer the godhead of Christ shall be there shall his bodie be also An. The one onely person of Christ doth so consist vpon two natures that yet notwithstanding either of them hath still her owne properties remayning Obiect No man ascendeth into heauen but he which came downe from heauen the Sonne of man which is in heauen* Ioh. 3.13 Cōmunicating of properties An. We must not despise the communicating of properties Christ was in heauen as he was God vpon earth as he was man 31 Obiect There shall be no presence of Christ in the Supper vnlesse it be in the bread How we enioy the presence of Christ An. As if if Christ lift vs vp vnto him self by his Spirit we do not as well enioy his presence 32 Christ pronounceth that his flesh is the meat of the soule his bloud the drinke of the soule He commandeth vs to take I doubt not but he doth indeed reach it I do receaue it It is an higher mysterie then that it can be vttered in words Obiect Then there shall be a mixture of the flesh of Christ with our soule A powring out or a pouring out therof into the same An. No trulie But let it be sufficient that Christ doth breath out life into our soule frō the substance of his flesh How our soules are nourished by the bodie of Christ yea that he doth poure out into vs his owne life though the verie flesh of Christ do not enter into vs. 33 Obiect This doctrine is contrarie to the true and reall eating The true eating An. The true eating is spirituall Obiect So then we touch only the frute or effect of the flesh of Christ Christ is the matter of the Supper An. Christ is the matter of the Supper therupon followeth the effect the purging of our sinnes Obiect Who so euer are made partakers of the Sacramental eating they are made partakers of the bodie and bloud of Christ The vnbeeleuing receaue onlie the signe An. The vnbeleeuers receaue the signes not the thing signified Obiect Mans vnthankfulnesse can not diminish the faithfulnesse of Gods promises An. I graunt but some receaue the spirituall meate when it is offred them some reprochfully refuse it which are destitute of faith Obiect Hereby the word is diminished This is my body if the wicked receaue nothing but corruptible bread An. God will not be knowne to be true in the verie receauing but in the constancy of his goodnesse Quest How shal Christ come to the condēnation of certaine 1 Cor. 11.29 vnlesse they receaue him vnworthely* An. Men do not purchase to thē selues death by receauing Christ vnworthely but by refusing him Homil. in Ioh. 59 34 Therfore Augustine saith that the rest of the Disciples did eat the bread the Lord but Iudas did eat the bread of the Lord where he doth plainely exclude the vnbeleeuing from partaking of the bodie and bloud of Christ 35 This knowledge will likewise easily draw vs away frō carnall worshipping Carnall worshipping which some haue erected in the Sacrament through peruerse rashnesse Obiect If it be the bodie then the soule and the godhead must be together with the bodie Therfore we must worship Christ An. It is a false accōpanying Accompanying For the body of Christ is not Christ Again the body is in heauen not in the supper Therfor the Apostles did not worship it prostrating thēselues but they tooke it