done by the holy spirit who notwithstanding doth truly ioyne and knit together by faith all the godly and faithfull with the flesh of Christ although it be lifted vp and remaine in heauen 1. Cor. 12.13 By one spirit are all we baptized into one body and all we drinke one drinke into one spirit For one and the selfe same spirit worketh that in all Baptismes in all the holy Suppers that we might be one with Christ and ioyned spiritually to him Ephes 3.12 He dwelleth in our harts by faith Ephes 4. One body one spirit 1. Iohn 4. By this we know that he dwelleth in vs and we in him because he giueth vs of his spirit Rom. 8. If the spirit of him which raised Iesus frō the dead dwell in you he that raysed vp Iesus from the dead shal also quicken your mortall bodies by his spirite that dwelleth in you Irenaeus booke 3. Chap. 19. As one lumpe and one loafe cannot be made of dry wheat without moysture so neither can we being many be made one in Christ without the water which is from heauen And it belongeth to all the elect and beleeuers onely euen from the beginning to the end of the world 1. Iohn 3.24 and 1. Iohn 4.13 Iohn 14.23 and 15.1.2.3.4.5.6 The parts of our communion with Christ are these Iustification and Regeneration Adoption and the freedome of the sonnes of God Of iustificatiō Iustification is a benefit of God by which we being receiued by him into fauour are accounted iust Rom. 5.19 Ephes 2.8.9 Rom. 3. and 4. and 5. The partes thereof are two forgiuenesse of sinnes and imputation of Christes righteousnesse Of remission of sinnes The forgiuenesse of sinnes is a benefit of God whereby he pardoneth vs both the offence and eternall punishments due vnto it for sinne 2. Cor. 5.19.21 Iere. 31.34 Psal 103.3.10.12 Rom. 7.24 and 8.1.2.3 Of the forgiuenesse of sinnes there be two parts the forgiuenesse of the offence and the forgiuenesse of eternall punishment Therfore by one forgiuenes both are remitted to wit the offence the eternall punishment For the iustice of God requireth that because Christ hath satisfied for both to wit for the offence the punishment Therfore God should be vniust if he should onely forgiue vs the offēce not the punishmēt also Therefore the Papistes erre who say that the offence only is remitted and not the punishment for which they will haue men to satisfie when as they can by no meanes do it but Christ hath fully satisfied for it Of the imputing of Christs righteousnesse The imputing of Christs righteousnesse is a benefit of God wherby God vouchsafeth to account Christs obediēce by which he sustained for vs the punishments of sin to be ours euen as though we our selues had sustained those punishmēts for sins Esa 53.3 4.5 Rom. 4.3.5 Rom. 5.11.18 Col. 1.22 2. Cor. 5.19.21 Thus farre concerning iustification now concerning Regeneration Of regeneration Regeneration is a benefite of God by which our corrupted nature is renewed to the image of God by the holy spirite 2. Pet. 1.4 Tit. 3.5 Gal. 4.6 2. Cor. 3.7 That same is also called sanctification and the gift of grace Rom. 5. Also of schoolemen it is called an infused grace Regeneration is either begun or perfected the former belongeth to this life the later to the life to come In regeneration are to be considered both the partes and also the perpetuall adioynts Regeneration is both of the soule and also of the body 1. Thess 5.23 Regeneratiō of the soule is that wherby the powers of the soule are renued Tit. 3.5 Gal. 4.6 Of the regeneration of the soule there are two parts enlightening and repentance As there are two parts of the soule vnderstanding and will so also regeneration is wrought in those same two partes The enlightening belongeth to the vnderstanding and repentance belongeth to the will So Paule sayth that in regeneration the image of God is renewed to the acknowledgement of the creatour Coloss 3. and to true righteousnesse and holinesse Ephe. 4.23 Of the enlightning or annoynting of the holy spirit Enlightening is the first part of the regeneration of the soule whereby the naturall darknesse being driuē forth our mind is enlightned with true knowledge how to obtaine eternall life Psal 16.11 Col. 3. Rom. 12 2. That is also called the annoynting of the holy spirit Of enlightening there are two partes spirituall wisedome and prudence Spirituall wisdome is the wholesome knowledge of faith the misteries of saluatiō ioyned with confidence in Christ Eph. 1.17.18 Spirituall prudence is a wholesome knowledge of things commanded or forbidden by the law of God with a desire of the former and shunning of the latter ioyned to it Thus much concerning enlightening now concerning repentance Of repentance Repētāce is the other part of the regeneratiō of the soule whereby our will is renewed that it no longer willeth euill but that which is good only Rom. 6.4.5.6 Ephe. 4.22.23.24 2. Cor. 5.7 Phil. 2.13 It is also called repentance and turning to God by putting the part for the whole it hath the former name truly of the first part and the other of the latter part And that doth not proceede from our owne free will which being lost by sin there is no more will to goodnesse after the fall especially to eternall saluation Gen. 6.5 But it is the gift of God There are two partes thereof the mortification of the old man and the quickning of the new man Of the mortification of the old man The mortification of the old man is the first part of repentance whereby sinne so far as it may be in this life is abolished in vs. Rom. 6.4.5.6 Coloss 3.5.6.7.8.9.10 Rom. 8.13 It is called also the denying of our selues Also the putting off of the old man Coloss 3.9.10 The partes thereof are both the acknowledgement and confession of sinne and also the detestation and hatred of sinne next a profitable sadnesse for sinne The ackhowledgement of sinne is when we acknowledge that we haue sinned Ierem. 3.2.13 Of the confession of sinne The confession of sinne is that whereby we openly testifie that we haue sinned offended God 1. King 8.47 2. Sam. 24.10 And that is either publicke or priuate The priuate confession is that which is done priuatly of euery one euen within his own priuate house And that is either to God onely or to man To man either to the Minister of the word or to some faithfull friend Publicke confession is that which is done publickely with the whole Church Publicke confession is either of the whole Church or of one or many in the face of the Church The detestation of sinne is when we accuse condemne both the sinnes committed by vs and our selues also for our sinnes sake 1. Cor. 11.31 If we would iudge our selues we should not be iudged by the Lord. The hatred of sinne is a perpetuall shunning of sinne
the elect is this Come yee blessed of my father and possesse ye the kingdome prepared for you before the foūdations of the world were laid Matth. 25.34 Of the finall sentence pronounced to the elect there are two parts the one concerning the bringing of the elect of the possession of the eternall inheritance and blessednesse the other concerning their glorification Of the glorification of the elect The glorification of the elect is a worke of God whereby he shall with eternall glory adorne all the elect after the generall resurrection of the dead This glorification pertaineth both to the body and to the soule Of the glorification of the body The glorification pertaining to the bodie is in that it shall be made spirituall that is to say because it shall leade a spirituall life free and deliuered from all the spot of the flesh such a one as the spirits themselues do leade furthermore incorruptible immortall lastly conformable to the glorious body of Christ For the bodyes of the godly shall not only be immortall and incorruptible but also strong impassible glorious spirituall 1. Corinth 15. Augustine to Crescentius As the naturall body is not a soule but a body so wee ought not to call the spirituall body a spirit but a body It is of Paul called the spirituall body then not a spirite for the spirite hath not a bodie that is to say flesh bones Therfore the spirite and the spirituall body are not one And Paul doth not say that the substāce of the body shal be changed in the resurrection but the qualities of the body and substance for so he writeth to the Corinthians that this body which is subiect to corruption may put on an incorruptible nature the mortall may put on immortality But sayest thou it shall not haue a matter subiect to perishing Who denieth it Yet it shall not want a matter Hath not euen the heauē an impassible matter void of corruption You except but we shall be like the Angels then we shall not be Angels for our flesh must rise againe and we in the same as Iob sayth shall see God our Sauiour If our bodies shall be changed into spirites then man shall not rise againe because man consisteth of bodie and soule and the bodie cannot passe into the spirite for they do not agree in matter By Paul a spirituall body is opposed to a naturall body but vnderstande by a naturall body a changeable and weake bodie for our bodie ceaseth not to be a naturall body although it be made immortall and impassible for euen the heauen is a naturall body which yet cōsisteth of a nature not passible nor vanishing The glorification pertayning to the soule shal be an enlightening of the soule with the full knowledge of the mysteries of God and with an vnchangeable vprightnes of the will Thus farre concerning the finall sentence to be pronounced to the elect now concerning the finall sentence to be denounced against the reprobate The sentence to be denounced against the rebrobate is this Goe ye cursed into the euerlasting fire which is prepared for the deuill and his Angels Hitherto concerning the generall raysing vp of the dead and the last iudgement now concerning the manifestation of the glory of God to all eternitie The manifestation of the glory of God to all eternitie shal thē be after that Christ shal deliuer the kingdome to God his father and Christ himselfe shall also in respect of his humanitie subiect himselfe to God his father that God the father may be all in all thinges 1. Cor. 15.24.28 Eph. 2.7 Hitherto we haue layd open faith concerning God now concerning the Church The Church is a companie of men professing a certaine religion Religion is a forme of worshipping God Religion The Church is two fold true or false Of the true Church The true Church is a company of men professing the true religion The true religion is that whereby the true God is rightly worshipped And that is onely one And in that alone men shall be saued But the true Church is vniuersall or particular this latter is visible the other inuisible Of the vniuersall Church The vniuersal Church is an inuisible company of the elect only to eternal saluation Matth. 8.11 Ioh. 10.16 Gal. 4.26 And that is also called the kingdome of Christ or of God in the Lords prayer And it is said to be inuisible because the elect cannot be knowne by mās iudgement but they are known onely to God 2. Tim. 2.19 The Lord knoweth them that are his Notwithstanding euery man for his owne part may by certain and infallible signes be well assured that he is elected concerning himselfe indeede he may certainely know it but concerning others he is to hope onely in the Prophets it is called the kingdome of the Messias Also a Lot Ephes 1.11 The lot or inheritance of the Lord to which not onely the Priestes but also the vnlearned pertaine And that is called vniuersall 1 Because it is the generall company of the elect who altogether make one mistical body 2 Because all that beleeue in God and are to be saued must be in this company for without the church there is no saluation 3 Because it comprehēdeth the whole body of the doctrine of the Prophetes and Apostles 4 Because it is dispersed through the whole face of the earth Esa 2.2.3 And it is onely one Ephes 2.14.15.16.17 The head of the vniuersal Church is Christ Iesus alone 1. Cor. 12.27 Ephes 1.22 4.15 5.23 Col. 1.18 2.10 And he hath no neede of a Vicar nor of a ministeriall head But the body of the vniuersall Church is misticall Rom. 12.5 1. Cor. 10.17 12.27 Eph. 1.22.23 4.4.12.16 5.23 Col. 1.15.24 The members thereof are onely the elect 1. Ioh. 2.19 Ioh. 10.14.27.28 And these members are both of the Iewes and also of the Gentiles And both these members are eyther in heauen or on earth Eph. 1.10 They are in heauen who are already departed in the faith of Christ They are on earth who beleeue in Christ and yet liue Thus farre concerning the vniuersall Church now concerning the particular Of the particular Church The particular Church is a visible cōpany of men in any place whatsoeuer who heare the sincere word of God and rightly vse the Sacraments among whom are many euill hypocrites and vnbeleeuers mingled and so shall be to the last day Mat. 13.24.47 Now that it is the true Church of Christ the essētiall notes of the true church do shew The essentiall notes of the true Church are properties by which it may be vnfallibly knowen which particular company being any where gathered together is the true Church of God And these notes are two the sincere preaching of Gods word and the right vse of the Sacraments The sincere preaching of Gods word is that when according to the forme of wholesome words all things necessary to eternall saluation are
92.8 Infinitenesse is an essentiall propertie of God by which we vnderstand that the diuine essence can in no wise be cōprehēded in any boundes 1. Kin. 8.27 2. Chro. 2.6 and 6.18 It is also called his vnmeasurablenesse Vbiquitie is an essentiall property of God by which he is alwayes present euery where in all things Iere. 23.23.24 Psal 139.7.10 Esa 6.3 and 66.1 It is also called omnipresence Infinitnesse is the cause of vbiquitie For that that is euery where is therfore euery where because it is infinite Neither is neither can any thing be said to be euery where except it be infinit And this is proper to the Deitie alone that it be whole euery where in euery particular place Omnipotencie is an essentiall propertie of God by which he can bring to passe all things whatsoeuer he doth will now he doth will all those things which are agreable to his nature and word Luk. 1.37 and 18.27 Omniscience is an essentiall propertie of God by which he most perfectly knoweth euen in one moment all things euery where Hebr. 4.13 The meditation hereof hath a double vse one for our exhortation the other for our comfort It serueth vs for exhortation because it stirreth vs vp to the sincere feare of God that in euery place we may flie all filthinesse and sins seeing all things though neuer so secret are subiect to the eyes of God nothing can be hid frō thē seing also God will bring forth into the open light all secrets in due time It serueth vs for comfort because it doth strēgthē our minds in all miseries seeing God knoweth them they cānot be hid frō him Thus haue the simple attributes of God bene handled The compared follow The compared attributs of God are those titles which do belong properly to creatures but are by a metaphore or similitude attributed to God For the Scripture oftentimes doth speake of God according to mās capacitie Of them some are taken from man some from other creatures Those which are taken from man are said to be attributed to God by a humane passiō A humane passion is a metaphore Of a humane passion in God whereby those things which perteine to man are by a similitude attributed to God Of this sort are these the parts members senses affections and adioynts of man The soule which is a part of man is attributed to God Iere. 5.29 and 9.9 Amos. 6.8 Where by the soule is meāt the life of God that is to say the very essence of God it selfe And by the members of the body by the senses affectiōs adioynts which are attributed to God a power is meant to be in God performing for vs certaine actiōs by an incōprehensible maner whereof the works which men performe by the meanes of their members senses affections and adioyntes be as it were a certaine resemblance These members of the body are attributed to God the head the face the eye the apple of the eye the mouth the eare the nose the nostrels the hand the arme the right hand the finger the hart the wombe the feete By Gods head is meant God himself being such a one as to whose glory all things are to be referred which are subiect to him in Christ 1. Cor. 11.3 God is the head of Christ By face or countenance is meant sometime presence sometimes the fauour kindnesse or God Psal 114.7 and 27.8.9 and 31.17 Sometimes anger Psal 34.17 By the eyes is meant either the good will and fauor of God Psal 34.16 Or the prouidence of God or else this namely that God seeth all things By the apple of the eye is meant that which is most deare to God Deut. 32.10 Psal 17.8 Zach. 2.8 By the mouth is meant either the decree of Gods prouidēce Mat. 4.4 or else the cōmandement or reuealing of his word Iere. 9.12 By the eares is meant either readinesse and facilitie in hearing our prayers Psal 31.3 and 34.16 Or this that God heareth all things By the nose is meant the fierce wrath of God Ierem. 49.37 By the nostrels to which smelling is attributed is meant that acceptation by which he taketh sacrifices to be well pleasing and acceptable vnto him Genes 8.21 By the hand is meant power protection liberalitie workemanship and those things which are like these Iob. 10.8 Psal 31.6 8.7 By the arme is meant power strength and might Genes 49.24 Exod. 6.6 By the right hand is meant the power or rule of God As in the Creede of the Apostles By the finger is meant power mightie working Exod. 8.19 or else workemanship Exod. 31.18 By the hart is meant either the liuing essence of God for the hart is iudged to be the seate of life in a liuing creature Genes 6.6 or the decree of God because the holy Scripture doth appoint the hart to be the seate of the sense whose part is to think to determine Iere. 19.5 or the good pleasure of God as when Dauid is said to be a man according to Gods owne hart By the wombe is meant generation Psal 110.3 By the feete is meant strength or power Psal 110.1 or else the presence of God Hitherto of the members attributed to God in the Scripture now follow the senses By the senses attributed to God there is vnderstood the prouidēce of God Mat. 14.2 The senses which are attributed to God are either inward or outward Inward as memorie or remembrance Esa 49.16 1. Sam. 15.2 To which is opposed forgetfulnesse Esa 49.14 The outward senses attributed to God are sight Genes 1.4 Hearing Psal 5.2 and 6.8.9 Smelling Genes 8.21 And these are the senses which are attributed to God the affections follow Affections are attributed to God as loue grace or mercy anger furie hatred repēting The loue of God is that whereby he being moued doth bestow his gifts on his creatures Mal. 1.2.3 Iohn 2. Tit. 3.4 Ephes 2.4 Of the grace of God The grace or mercy of God is the fauour good will clemencie of God by which he giueth freely to his elect without any desert of theirs all good things both for body and soule especially eternall life Rom. 11.6.12.25 The schoolemen do make two sorts of the grace of God A grace making a man freely accepted another grace giuen freely The schoolemen for the most part do vnderstand by the grace which maketh a man freely acceptable the gifts qualities infused into the soule but more rightly it is taken for the fauour mercy of God which doth not consist in vs but in God himselfe Grace giuē freely is euery gift which doth proceede from the loue liberalitie of God and is bestowed vpon vs. Paule calleth it the gift by grace Rom. 5.15 Schoolemen call it an infused grace The good pleasure of God is that by which he suffereth all good things to please him Gene. 1. God saw all things that he had made and behold they were very good So workes done by faith please God The
anger of God are those punishments by which he punisheth sinnes Rom. 1.18 And that is also called the reuengement of God Esa 47.3 Psal 2.5 The furie of God is the fierce and mighty wrath of God declared by most grieuous punishments Psal 2.5.12 The hatred which is in God is an abhorring lothing and reiecting of euill Mala. 1.2.3 Rom. 9.13 Of the repenting of God The repenting of God is not a changing of his diuine counsell and decree which is immutable 1. Sam. 15.29 but a chaunging of the workes of God Genes 6.6 1. Sam. 15.11 Ierem. 18.8 The causes thereof are either the sinnes or repentance of men Notwithstāding this kind of change is decreed by God from euerlasting For God hath decreed both of these namely to performe some worke and to change it againe for the sinnes repentance of men That changing of the worke is called the repenting of God And these are the affections which are attributed to God the adioynts follow The adioynts of man which are attributed to God are these to sit in a throne to see Psal 2. to arise to ascēd to descēd apparell Psal 104.2 he is called also a husbandman Iohn 15.1 And these attributes are taken from mā others follow which are both common also taken from other creatures Of this sort are these place time ascending descending Wings are also attributed to God by which is meant protection and defence Deut. 32.10 Psal 17.8 Psal 91.4 Likewise a shadow is attributed to God Psal 91.1 by which is meant protection For euen as a shadow doth protect vs from the beames and heat of the sunne so God doth protect vs from daungers So God by a metaphore is called by diuers names He is called a tower Psal 91.2 For euen as in high and defenced towers we are safe from the enemy so God doth set vs in safetie He is called a shield a buckler Psal 3.4 He is called a consuming fire Deut. 4.24 9.3 Heb. 12.19 He is called a rocke Psal 71. He is called a strōg dwelling place Psal 71.3 He is called a defence Psal 71.3 Hitherto we haue spoken concerning the attributes of God now we will speake concerning the persons of the Deitie A person of the Deitie is a subsistence in the Deitie Of the persons of the Deitie hauing such properties as cannot be communicated from one to another There are three persons in the Deitie the Father the Son the holy ghost Mat. 3.16 28.19 1. Iohn 5.7 Ephes 2.18 Gene. 1.26 and 18.2 Exod. 3.6 and 15.16 Psal 33.6 Esa 6.3 These are coeternall and equall of one the selfe same simple essence distinct one frō another by an incommunicable proprietie And those are distinguished one from another not essentially because the essence of them is but one yet notwithstanding really they differ from the essence of God not in deed but by respect or by relation onely The Father is the first in the Godhead which hath begot the Sonne frō euerlasting Psal 2.2 Cor. 13. The Sonne is the second in the Godhead which is begotten of the Father by an eternall communicating of the whole essence Iohn 1.14.18.34 and 3.16 Mat. 3.17 2. Cor. 1.19 Hose 11.3 Luke 1.31 Rom. 1.4 Of the diuine generation The diuine essence neither doth beget neither is begotten because that which doth beget is in very deed distinguished from that which is begottē now the diuine essence being but one and most simple it cannot be distinguished from it selfe The Sonne is beggotten of the essence of the Father and hath the whole essence of the Father not by flowing from neither by cutting out of the Father neither by propagation for the essence of the Sonne doth not flow from the essence of the Father neither is it propagated or cut out of it but by cōmunicating And the Sonne is not in deede the Sonne of himselfe because he is the Sonne of the Father yet notwithstanding he is God of himselfe that is to say that essence which is in the Sonne is not of another but of it selfe seeing the essence of the Father and the Sonne is one and selfe same The essence of the Father is of it selfe without all beginning but the essence of the Son is the essence of the Father For the Godhead by which the Son is God is that same by which the Father is God therefore the essence of the Sonne is of it selfe and without beginning Therefore Christ is God of himselfe For except he be God of himselfe he certainly can not be God at all For that he be God God hath it of himselfe naturally He cannot be God whose essence is not of it selfe But it is one thing for the essence to be begotten and another thing to be begotten of the essence The essence is not begotten of the essence the essence is without generation Therefore the Sonne also as he is God is not begotten But the Son is begotten of the essence of the Father Wherefore Christ as he is God is of himselfe as he is the Sonne he is of the Father The holy Spirit is the third person in the Godhead which proceedeth from the Father and the Sonne Iohn 15.25.26 and 20.22 Rom. 8.9 Esa 6.8.9 Actes 28.25.26 5.3.4 1. Cor. 3.6 and 19.20 2. Cor. 6.16 Therefore God is one in essence Exod. 3.14 Deut. 4.35 and 6.4 and 7.9 and 10.17 and 32.39 1. Cor. 12.6 Gal. 3.20 Ephes 4.6 1. Tim. 2.5 But three in persons whereupon we worship the reuerend Trinitie or Trinitie in vnitie Genes 1.26 and 18.2 1. Iohn 5.7 Ephes 2.18 Rom. 9 5. 1. Timot. 3.16 Actes 5.3.4 Hitherto concerning the essence of God now concerning his workes Of the workes of God The works of God are those things which God doth for his own glory Psal 8.1 19. 104.1 Prouerb 16.4 Esay 48.9 Rom. 1.20.21 And by the cōsideratiō of Gods works diuers names are giuē to God in the Scripture Furthermore those are the vndeuided workes of the Trinitie yet we must keepe the personall proprietie the naturall distinction order of the persons in working For as the Son is of the Father and the holy Spirite of the Father and the Sonne so the Father worketh immediatly by the Sonne and the Father and the Sonne by the holy Spirite in performing the same worke For the Father is powerfull but by the Sonne and the holy Spirite Iohn 5.19 The Father worketh by the Son not as by an instrument or helper of the working The workes of God are either benefits or iudgements The benefits of God are the works which God doth performe for our good The benefites of God are either spirituall or bodily Spirituall benefites are those which pertaine to the soule or spirituall life Bodily benefites are those which pettaine to a bodily life Hitherto generally concerning the benefites of God now concerning his iudgements The iudgements of God are those works by which he iustly layeth afflictiōs vpō men Againe the
elect being dead into the place of the blessed Or else to minister to those that feare God in all their wayes Heb. 1.14 Psal 34.8 103.21 Mat. 18.10 Psal 91.11 Dan. 10. and 12. Luke 16.22 Their other dutie is to punish the euill For the good Angels are not onely the disposers of the goodnesse of God but also sometime executers of punishment 2. King 29.35 Hitherto concerning good Angels now concerning euill Angels Euill Angels are Angels who haue fallen from God Iohn 8.44 2. Pet. 2.4 Epistle of Iude. 5.6 Ephes 2.2 The same are called deuils And they are the first authors of all sins do endeuour to seduce men by their temptations and to stirre them vp to sin as also by all meanes to turne them away from God to thrust them headlong into destruction The temptations of the deuill are perswasions sollicitings and sturrings vp by which he doth endeuour to draw men into sinne and destruction After this manner he tempted our first parents Genes 3.1 So the deuill tempting Christ sollicited him to distrust concerning Gods prouidence as though God could not sustaine and preserue him without bread Mat. 4.3 he tempted him to rashnesse and vnaduised boldnesse that for the obtaining of glory he might expose himselfe to vnnecessary daungers vers 6. he sollicited him to idolatry vers 8. In euill Angels we must consider both their office and restraint If we respect their office they are compelled to serue and obey God in those workes which it pleaseth God to performe by them Of this office there are two parts For they are ordained both to afflict the godly that their constancy might be proued Iob. 1.12 and 2.6.7 2. Corin. 22.7 as also to vexe the wicked as officers and tormentours appointed by God The restraint of the euill Angels is the bounding and limiting of their power and fury that they are able to do no more then God doth suffer them to do Their free will is to euill things onely For seeing they are cast away from God for euer are hardened in euill they can do nothing nor hereafter shall do any thing but sin that is to say onely to approue with their minde and chuse with their will those things which are euill and displease God and therefore they shall suffer euerlasting punishment Iohn 8.44 1. Iohn 3.8 Mat. 3.8 Mat. 25.41 Iude. vers 6. Reuel 20.10 Hitherto concerning Angels now concerning man Of man Man is a creature of God made according to his Image consisting of a body and a reasonable soule We ought especially to consider both his estate and also his will Of the estate of man The estate of a man is to be considered two wayes one before the fall another after the fall The estate of man before the fall was that happy estate of his first integrity in which man was made at the beginning It is also called an vpright estate or the estate of integrity or innocency The estate of man after the fall is that estate into which all men fell afterward And that estate is two fold corrupted or renued The corrupt estate is that vnhappy estate which all men descending by carnall generation haue fallen into through sinne The renued estate is that estate of man in which man is renued againe according to the Image of God And that renued estate is two fold the one begū the other perfected the former is in this life the other the life to come Hitherto concerning the state of man now concerning his will The will of man is that power of his will chusing Of the will of man or refusing that which the vnderstāding sheweth to be chosen or refused And that was of one sort before the fall and of another since the fall The will of man before the fall was free in all things because it could incline to either part that is to say to good or euill so that it might chuse either the one or the other yea that so farre that man by his own strength was able to stand or to fall For although man were so made that he was good and could know God aright and performe to him right perfect obedience by the free motion of his owne will yet notwithstanding he was changeably good that is to say he was not so cōfirmed in the knowledge and obedience of God but that a shew of some good being set before him he might be inclined to fall away and indeed did fall away of his owne proper motion Thus much concerning the will of man before the fall The will of man after the fall is to be considered two wayes first as it is in this life secondly as it shal be in the life to come In this life it is two fold the one in the corrupted or vnregenerated men the other in the regenerated men In men corrupted or vnregenerated the will is both bound and free Their will is free onely to euill in all things both in spirituall and also in ciuill outward matters But freedome of the will to goodnesse is lost through sinne True it is indeed that the will of the vnregenerate worketh freely yet it can doe nothing but sinne And sin doth alwayes flow from this fountaine of the free will of man And although the vnregenerated sometimes doe performe some good workes morally and such as of themselues are good yet by accident they are become sinnes because they do them not by the true knowledge of God by faith lastly because they erre from the true end whilest they do not regard this namely the honour of God Heb. 11.6 Mat. 23.27.28 Rom. 1.18 and 14.23 Of the bondage of will But the will of the vnregenerate is bound captiue as concerning good holy things and specially concerning things belonging to saluation and eternall life For the vnregenerate cannot by their owne strength turne themselues to God nor receiue the grace that God offereth them nor vndertake or performe any worke pleasing God Gen. 6.5 and 8.21 Iere. 13.10 23. 17.9 Psal 14.1.3 Rom. 3.10.11.12 Mat. 7.18 12.34 Ioh. 3.3 6.44 12.39 Rom. 7.18 and 7.7 2. Cor. 3.5 Hitherto concerning the will of man being corrupted now concerning the will of the regenerated man Of the will of a regenerated man The will of the regenerated man is free partly to good partly to euill The will of the regenerated man to good is free by the speciall blessing assistance of the holy spirit who doth begin continue and make perfect in him his cōuersion to God good works that so that both the beginning proceeding and finishing of this cōuersion is the free gift of God notwithstanding in the meane while the regenerated man is not idle but worketh being sturred vp by the holy spirit Deut. 30.6 1. Kin. 8.58 Iere. 31.33 Ezech. 11.19 and 30.26 Luke 24.45 Ioh. 6.45 Actes 16.14 Rom 6.18.2 Cor. 3.5 and 17. and 46. Phil. 1.6 2.13 Ephes 4.24 Col.
a naturall offence subiection to punishment because of the fall of our first parents Rom. 5.12 So death went ouer all men Originall naughtinesse is a naturall deprauing and corruption of mans whole nature This naughtinesse is not the very nature of mā it selfe but onely sticketh to mans nature from which it is alwayes to be discerned euen after the deprauing And that is both in the soule in the body Naughtinesse in the soule is two fold the darknesse of the minde and the losse of free will or of free choise to good and the disorder of the affections of the hart naughty disposition to vices Naughtinesse of the body is also two fold the disorder of the moueable members and diseases which come by nature Thus much concerning originall sinne now concerning Actuall sinne Of actuall sin Actuall sinne is that sinne which we our selues commit And first that is either inward or outward Inward sinne is euery euill thought and doubting concerning God and his will incredulitie and the rest Outward sinne is euery word deed or gesture contrary to the law and will of God Outward sinne is either hid or manifest An hid sinne is that which no man is priuie of besides he which did commit it A manifest sinne is that sinne which other men also are priuie vnto and are offended made worse thereby Therefore it is specially called an offence Of an offence An offence is a speech or deed whereby an other is made worse An offence is either giuen or taken An offence giuen is an vngodly doctrine or euill example of maners which doth hurt others either because they doe imitate the same or because by it men are discouraged from the Gospell An offence taken is when either by some right doctrine or necessary deed hypocrites are offended and conceiue hatred of the Gospell and godly men And that is also called a Pharisaicall offence Againe sinne is either raigning or not raigning which some men call deadly or veniall A sinne raigning is that sinne which the sinner doth not resist by the grace of the holy spirit regenerating him to eternall life and therefore it maketh him subiect to eternall death except he repent and obtaine pardon by Christ A sinne not raigning is that sinne which the sinner resisteth by the grace of the holy spirit regenerating him to eternall life and therefore he is not subiect to eternall death because he repenteth him and doth obtaine pardon by Christ Euery sinne in it owne nature is deadly that is to say it deserueth eternall death but it is made veniall that is to say it doth deserue pardon and forgiuenesse so that it doth not bring to the regenerate death eternall by grace through Christ Moreouer euery sin is either against conscience or not against conscience Sinne against conscience is a sinne when a man knowing the will of God doth contrary to it of set purpose Sin which is not against conscience is that sin which is cōmitted of him that knoweth not the will of God or else the sin is acknowledged and lamented of the sinner to be a sin yet it cānot perfectly in this life be auoyded as for example originall sin and many other sinnes of ignorance and infirmity Furthermore sinne is either pardonable or vnpardonable Pardonable sin is that sinne which is forgiuen to him that repenteth and to him that asketh remission through Christ Such are all sinnes except the sin against the holy Ghost Vnpardonable sinne is that sinne which is not forgiuen neither in this world nor in the world to come Mat. 12.31 Mar. 3.28 Luk. 12.10 Heb. 6.4.5.6 1. Iohn 5.16 Of this sort is the sinne against the holy Ghost The sinne against the holy Ghost is that sin where Gods truth is resisted or denyed of set purpose after that the minde is confirmed and taught in the truth by the testimony of the holy spirite whosoeuer commit this sinne are punished by God with blindnesse so that they can neuer repent and therefore cannot obtaine forgiuenesse Moreouer sinne is either affected or vnaduised An affected sinne is that sin which is committed of meere malice or stubburnnesse An aduised sinne is that sinne which is cōmitted of rashnesse or infirmity Lastly euery sin is by it selfe or by accidēt Sinnes by them selues are all sins which are forbidden by the law of God Sinnes by accident are the actions of the vnregenerate which indeed are commanded by God but yet they displease God because of the defectes and vices concurring in the wicked or else indifferent actions which are done with offence Thus farre concerning the euill of the offence now concerning the euill of the punishment Of the euill of the punishmēt The euill of the punishment is euery destructiō or afflictiō or forsaking of the reasonable creature whereby God punisheth sins Thus much concerning the subiect of Gods prouidence now concerning the parts thereof The partes of the prouidence of God Of the prouidence of God there are two parts Action and permission Augustine in his booke called Enchirideon to Laurentius There is not any thing done but that which the almighty would haue to be done either suffering it to be done or he him selfe doing it and now nothing could be done if he did not suffer it neither doth he suffer any thing to be done against his will but willingly Nothing therfore is done but that which either God him selfe doth or suffereth to be done Of the action of God The action respecteth good things which God himselfe doth amongst which are numbred the euill of the punishments as men call them because they tend to that which is good morally The action of God is either by meanes or without meanes The action by meanes is when God for the performing of certaine workes vseth the ministery of secōdary causes as instruments Of Gods instruments And the instruments which God vseth are either good or euill God doth alwayes vse well both of them that is to say both the good and the euill instruments also God vseth the euill either to exercise and try the faith patience and constancy of the elect as it is manifest by the example of Iob or else to chasten the elect so doubtlesse Absalom was vsed by God to chasten Dauid or to punish euill men that the euill might be punished by the euill Esay 21.2 Now although he vse euill instruments yet he is not the author or partaker of any sin at all which appeareth euen by this that at the length he doth most seuerely punish those wicked instruments whose helpe he vsed Esa 14.5.6.29 Although also euill men do nothing neither can doe any thing but that which is decreed of God yet they cannot be excused neither can they haue any excuse then are worthily punished because they doe not regard the decree and glory of God neither that end which God hath purposed with himselfe but their owne euill purpose that they might bring that to effect that is
God and so forth Hitherto concerning the parts of Gods prouidence the sorts follow The prouidence of God is two fold Generall or speciall Of the generall prouidence of God The generall prouideÌ„ce of God is that wherby the whole world is gouerned Gen. 7.1 2.3 And that is declared especially beheld in the preseruation or destruction of things The preseruatioÌ„ of things is that whereby God preserueth all creatures the better to declare his loue towards them Psal 36.8.9 Psal 104. throughout 105.106 Mat. 6.26.30 Preseruation is either vniuersall or speciall The vniuersall preseruation is that whereby he is present with all and euery creature euen with the euill so that he may preserue them onely as long as pleaseth him Psal 104. throughout Mat. 6.26.30 That is made manifest by their succeeding one another or by their continuance By their succeeding one another whereby one sort dying or perishing another sort coÌ„meth in their roome as for example men after men beastes after beastes corne after corne or one season after another season as for example the spring after the winter the sommer after the spring the fall of the leafe after sommer winter after the fall of the leafe By their continuaunce as for example of those things which are voyde of these changes as the continuance of the heauenly motions of the sunne and other starres of the continuall springing of riuers c. Particular preseruatioÌ„ is that whereby he doth take the care of euery particular thing seuerally Mat. 6.30 and 10.29.30 Psal 56.9 God nuÌ„breth euen the teares of his children The destruction of things is that whereby God doth destroy whatsoeuer he will that he might shew euident examples of his most iust iudgements Psal 104.29 and Psal 105. 10. Gene. 7.4 and 19.24 Num. 16.31 The vse of this doctrine of Gods prouidence is three fold 1. That we should be patient in aduersities Rom. 5.3 Iam. 1.3 Iob. 1.21 2 That we should be thankefull in prosperitie Deut. 8.10 1. Thess 3. â—8 3 That we should haue a most sure hope layed vp for the time to come in God our most faithfull father certainly knowing that there is nothing that can draw vs away from his loue Rom 5.2.4.5.6 Rom. 8.38.39 Hitherto concerning the generall prouidence of God his speciall prouidence followeth Of Gods speciall prouidence The speciall prouidence of God is that prouidence whereby God doth particularly gouerne men The workes of Gods speciall prouidence are either vniuersall or particular The vniuersall workes are those which belong to all men generally And the vniuersall workes are these predestination the naturall manifestation and affliction the hid motion of the wils of men and the gouerning of all humane actions Of Predestination Predestination is an ordaining of men being fallen either to eternall life or to eternall death Predestination is two fold Election or reprobation Election and reprobation are properly referred to mankind already made fallen corrupted by sinne but by a metonymie or putting of the effect for the cause euen the very decree of chusing and reiecting is called by that name also Election is that predestination whereby God of his free mercy doth deliuer out of the common destruction whomsoeuer it pleaseth him Ephes 2.3.4.5.6.7 God is pleased to declare his mercy on the elect because when he might most iustly cast away all mankind for sinne into which they had falleÌ„ willingly for we all were the sonnes of wrath by nature euen as well as others he of his free mercy deliuered some from that coÌ„mon destruction that euery mouth might be stopped and the whole glory of our saluation might be attributed to God alone Ephe. 2.3.4.5.6.7 Reprobation is that predestination by which God according to his iustice doth leaue those on whom he will not take mercy in the destruction into which they haue willingly throwen themselues headlong Hitherto concerning predestination now concerning the naturall manifestation of God The naturall manifestation of God Of the naturall manifestation of God is that which is done by the helpe of nature to this end that the excuse of the ignorance of God of sin might be taken away from all men And that naturall manifestation is either by the law of nature or by the workes of nature The law of nature is a naturall knowledge ingraueÌ„ in the harts of men in the first creation teaching a difference betweene honest and dishonest things that we may seeke after the first eschew the latter Rom. 1.32 2.15 The manifestation of God by the workes of nature is that naturall manifestation by which through the workes of creation God doth shew forth his eternall power and diuinity Rom. 1.19.20 Hitherto concerning the naturall manifestation of God now concerning afflaction Of affliction Affliction is a worke of Gods speciall prouidence whereby God according to his eternall decree doth afflict men Affliction is either the punishment or the crosse Of the punishment Punishment is an affliction which God layeth on men for sinne And that is either Gods chastisement or his reuengement ChastismeÌ„t is a punishmeÌ„t whereby God chasteneth the elect for their sinnes that he might sturre them vp to repentance Esay 2.17 Psal 119.71 Gods reuengement is that punishment whereby God doth take veÌ„geance on the sins of the wicked that he might destroy them Gods reuengement is two fold spirituall or bodily Gods spirituall reuengement is that which doth pertaine to spirituall things or to the soule And that is either the hardening of theÌ„ or the withdrawing of Gods grace The hardening of them is a spirituall reuengement when God by his iust iudgement doth leaue some in their naturall blindnesse and naughtinesse The withdrawing of Gods grace is a spirituall reuengement when God for the sins of men doth take away his grace from them whom he had begun to enlighten The bodily reuengement is a reuengemeÌ„t which God layeth on the wicked in things pertaining to the body Againe reuengement is either temporall or eternall The temporall reuengement is a punishmeÌ„t which is layed on the wicked in this life that by it as by a preparation they might be prepared to the most grieuous punishment of hell which at the length remaineth for them Eternall reuengement is a punishment which the wicked shall endure in hell for euermore without any end Hitherto concerning the punishment now concerning the crosse The crosse is the afflictioÌ„ Of the crosse of the Church both of the whole Church specially of the particular and holy members thereof but not for their sin but that the godly treading in the steps of the crosse of Christ may be conformed to his Image 1. Pet. 4.13.15 Phil. 3.10 Rom. 8.28 Coloss 1.24 Heb. 12.2 1. Pet. 2.21 And this crosse is two fold temptation martyrdome The diuine temptation is the crosse of the godly by which God tryeth the faith which they haue in his promises by present or imminent affliction and setteth the same before
of Christ The Passion of Christ is that part of his obedience when hee in body and soule sustained the wrath of God against sinne Heb. 9.26.28 and 10.11 Dan. 9.24 Esay 53.5 The parts of the Passion of Christ are the suffering of manifold euils euen presently from his birth to the institution of the holy Supper and that solemne and most grieuous Passion in the end of his life The manifold euils from his birth to the institution of the holy Supper are either of the body or of the soule The euils of the body were both pouerty dangers of life and also diuers infirmities He sustained pouertie Mat. 8.20 and 21.1.2 and 27.55 Luke 9.58 that he might enrich vs with heauenly gifts 2. Cor. 8.9 The manifold daungers of his life were these for which he was both led into exile Matth. 2.14.15 and also he did often yeeld for a time to the furies of the enemies Mar. 3.6.7 Iohn 7.1 and 11.53.54 The infirmities of the body Heb. 5.2 were hunger Mat. 4.2 and 21.18 and thirst Ioh. 4.8 wearinesse Iohn 4.6 teares Iohn 11.35 The euils of the soule were both ignorance and temptations as also sadnesse and ignominie For Christ knew not certaine things vntill he knew them by feeling Mat. 11.13 he knew not the day houre of iudgement Mar. 13.32 Of the temptations of Christ His temptations were the assaultes of the deuill and his ministers by which they did endeuour to seduce him to sinne Mat. 4.1 or else to confound him and lay him open to reproch Matth. 22.35 or to cast him into danger of life Mat. 22.15.16 But he was therfore tempted that he might helpe those that are tēpted Heb. 2.17.18 4.15 Also that he might teach vs by his example how we ought to meet with and resist the temptations of the deuill and his instruments His sadnesse was that whereby his soule was heauy and troubled Iohn 12.27 His ignominies were manifold vniust accusations and slanders Mat. 12.24 Mar. 11.19 reproches reuilings Iohn 8.48 His base account and neglect Mar. 6.3.4 reiection contempt and that truely among his owne Hitherto of the euils which Christ suffered from his birth euen to the last and solemne acte of his Passion That last and solemne act of Christes Passion comprehendeth both his striuing in the garden and his betraying as also his iudgement Of the striuing of Christ in the garden The striuing of Christ in the garden was that whereby he did terribly striue with the most vehement feeling of Gods horrible wrath against sinne and with the horrour of Gods curse Mat. 26.37 so forward Out of which he at the length scaping conquerour he brought so to passe that death should no more be fearefull vnto vs. The parts of his striuing are both the feare and trouble of the soule The feare of Christ was that he feared more and more that horrour hanging ouer him Heb. 5.7 The trouble of his soule was the sadnesse of his soule whereby it was most grieuously touched with sorrow anguish and griefe Mat. 26.37.38 The effectes of his striuing were his affectionate and earnest prayer and his sweating of bloud The affectionate and earnest prayer of Christ was that whereby he asked of his father the taking away of that horrour Matth. 26.39.42.44 Christes sweating of bloud was when sweat as it were drops of bloud did fall on the earth Luke 22.44 Thus farre concerning the striuing of Christ now concerning his betraying His betraying was this whereby Iudas Iscariot that vnfaithfull disciple receiuing thirty peeces of siluer for an hire deliuered Christ to the Princes of the Priestes and to the elders of the people of the Iewes Matth. 26.47 and so forward Thus much concerning the betraying of Christ Christ was drawen into two sorts of iudgement to the iudgement of the Priest and of the ciuill magistrate In the former false witnesses being produced in vaine he was at length by Cayphas slandered and condemned for blasphemy Mat. 26.57 and so forward The ciuill iudgemēt is two fold the one before Pilate the other before Herod by whō Christ was sent backe again to Pilate who at the length condemned him to be beatē with rods and to be crucified Now therfore Christ was condemned that he might redeeme vs from eternall condemnation His beating with rods is set downe Mat. 27.26 His crucifying is that wherby he was fastned on wood or on a crosse that he might take the curse of the law from vs vpō himselfe As it is written cursed is euery one who hangeth on a tree Mat. 27.38 Mar. 15.27 Luke 23.33 2. Cor. 13.4 Heb. 13.12 Iohn 19.18 Hitherto concerning the passion of Christ now concerning his death and those things which followed his death namely his burying and descending into hell The death of Christ is part of his obedience when commending his soule to his father hee gaue vp the ghost on the crosse to ratifie his Testament and to loose the feare of death Heb. 9.15.16.17 and 2.14.15 Of the burying of Christ The burying of Christ is that whereby his body was layed into the new tombe Mat. 27.59.60 Mar. 15.46 Actes 13.29 1. Cor. 15 4. Christ was buried for foure causes 1. That it might appeare that he was dead indeed 2. That hee might bury our sinnes with himselfe 3. That we might with him be buried to sinne Rom. 6.4 4. That he might sanctifie our sepulchres Of Christes descending into hell The descending of Christ to hell is the very last degree of Christes humiliation when he was kept downe in the graue vnder the bondes of death three dayes and three nightes as though he had bene vtterly ouercome Actes 2.24.27.29.30 Psal 16.10 Ephes 4.9 Mat. 12.40 The end of this is that he might abolish the sting of hell 1. Cor. 15.55 Hitherto concerning Christes humiliation now concerning his exaltation Conce Christes exaltation Christes exaltation is his state in which he was caried vp into the highest and vnspeakeable glory Luke 24.26 Phil. 2.9 That doth comprehend both his resurrection and manifestation of himselfe fourtie dayes vpon the earth and also his ascension into heauen and his sitting at the right hand of God his father Of Christes resurrection Christes resurrection is that whereby he hauing ouercome death and the dominion thereof by his owne diuine power he rose againe the third day from the dead and liueth with God for euermore 2. Cor. 13.4.1 Pet. 3.18 Rom 6.8.10 and 14.9 There are foure endes and vses of the resurrection of Christ 1. That he by his resurrection hath ouercome death to the intent that he might make vs partakers of his righteousnesse which by his death he hath purchased for vs. Rom. 4.25 1. Pet. 1.1 Thess 1.10.3.4.5.21 1. Cor. 15.16.17.54.55 Or that he by his resurrection hath fully confirmed to vs the redemption righteousnesse purchased for vs by his death 2. That the deuill and death being ouercome he might rule ouer the dead and the liuing Rom. 14.9 3.
That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpoÌ„ the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heaueÌ„s it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the â—â—â—â—â—tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the maÌ„hood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which beloÌ„g to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accoÌ„plishing that which beloÌ„geth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ
the table of the Lord. 1. Cor. 10.21 Therefore thou doest come to the banket of Christ thou art his guest as oft as thou doest eat and drinke of this supper The Lords supper commeth in the roome of the Paschall Lambe therefore it doth also keepe the analogie or proportion thereof For both the one and the other is a Sacrament of nourishment and spirituall bringing vp And as the eating of the Paschall Lambe was often vsed so also the vsing of the Lords Supper is oftentimes performed For as the Passeouer was the nourishing of Iudaisme so the Lords Supper is the nourishing of Christianity which nourishing often times standeth in neede of meat and drinke that is to say restoring and renewing euen as our life doth daily want refreshing which is performed by meat and drinke The parts of the Lords Supper as of other sacraments are two the earthly matter and outward action in the Supper The earthly matter in the Supper is two fold the bread and the wine Because we liue not only by meat but by drinke also The bread in the holy Supper is a signe or image of Christs body giuen to death for vs. Ioh. 6.35.48.50.51.55.56 The wine in the holy Supper is a signe or image of Christs bloud shed on the crosse for vs. Therefore the bread also is called the body it selfe and the wine or cup in which the wine is is called the bloud it selfe Not that the body of Christ descendeth from the seate of his glory out of heauen and doth hide it selfe inuisibly in the bread and his bloud in the wine which opinion is most absurd but therefore the bread is called the body of Christ because it is a signe remembrance token figure similitude and image of his body giuen for vs. And the wine or cup is called the new Testament or couenant in the bloud of Christ because it is a signe of the new Testament or couenaunt that is to say of reconciliation wrought with God by the bloud of Christ shed vppon the Crosse for the forgiuenesse of sinnes The bread by a metaphor is called the body of Christ deliuered for vs because the bread being broken is a signe calling into our remembraunce or imprinting in vs and as it were setting before our eyes the breaking that is to say the crucifying of the body of Christ The wine by the same metaphor is the bloud of Christ because it is a signe calling into our remembrance and imprinting in vs the shedding of Christs bloud done on the crosse for the forgiuenesse of our sinnes Yea the bread is not a signe of his glorious body as it is now already glorified but of his body deliuered vnto death of his body broken on the crosse and slayne for our sakes as the Lord expresly sayth This is my body which is giuen for you And the wine is not a signe of his bloud contayned in the veines but of his bloud shed on the Crosse or as it was shed as the same Lord expresly testifieth And therefore the body of Christ is not now in the bread because it is already glorious and shall not before the last day descend from heauen vnto this miserable earth neyther is his bloud already in the wine because he once shed his bloud and died now he sheddeth it no more death shall no more raigne ouer him By the bread being broken is represented vnto vs as by a similitude a certaine image his body that suffered for vs. For the whole action of the Lords Supper is to be referred to this end that we might preach the death of the Lord vntill he come The metaphor seemeth to be more conuenient in the laying open of these wordes because not the bread simply but the bread broken by a certaine similitude doth represent the body broken as Paul sayeth that is to say deliuered vnto death For the breaking of the bread putteth vs in mind of the breaking of the body of Christ as it were by a certaine picture set before our eyes Christ did not simply call the bread his body but the bread which is broken But to what end As I see with mine eyes that the bread is broken for me so I am certainely confirmed in my faith that the body of Christ was giuen vnto death for me Secondly as certainely as the minister of the word doth giue me the bread broken so certainely doth Christ giue me his body deliuered to death for my sake That this is the naturall meaning of the words of Christ by this it appeareth For Christ commaundeth to doe all these things in remembraunce of him and Paul expoundeth that saying yee shall preach the death of the Lord vntill he come Christ truely hath not said the bread is the signe of my body but because he ordayned the Sacrament he speaketh of it as the Scripture is alwayes wont to speake concerning Sacraments vnder a metaphor calling the signe by the name of the thing signified And therefore the faithfull comming to the holy Supper when they behold with the eyes of the body the Sacramentall bread they are admonished that withall by the eyes of faith they behold and embrace the body of Christ broken or crucified vppon the crosse for vs. For therefore the bread hath the name of the body not that the faithfull should stand vppon the bread onely or seeke the body of Christ in the earthly Element but that they should by faith lift vp themselues into Heauen whither he did ascend and where he is and by the eyes of faith should behold and eate the vnspotted Lambe that was slaine for them on the heauēly Altar the Church nameth it saying Lift vp your hearts By the same metaphor the bread which we breake is by Paul called the communion of the body of Christ the cuppe of blessing which we blesse is called the communion of the bloud of Christ 1. Cor. 10.16 Because by this bread and cup as by a seale the faithfull are assured that they haue communion that is to say fellowship with Christ Both the matters that is to say the earthly and heauenly are indeede present in the holy Supper the former indeede bodily and visibly but the other spiritually by the sight which faith affordeth vs. We with the eyes of the body see the bread and wine but with the eyes of the soule that is to say with faith we see the body and bloud of Christ Therefore as certainely as we see the bread and wine to be present so certainely doe we beleeue that the body and bloud of Christ is present to vs yea we doe not beleeue that it is the Lords supper except his body bloud be present to vs. Otherwise if they were absent how could it be made the partaking of the body and bloud of Christ for the partaking is not of things that are absent but present But the body and bloud of Christ are truly present to the faithfull that is to say to those who receiue it
by good works Therefore the sense and meaning of the first petition is this Grant that we may glorifie thee by true faith and good works We sanctifie Gods name by true faith when we rightly acknowledge God and his workes We sanctifie Gods name by good works both when we worship God aright and also when we desire and labour for vertue and well doing and that to this end that the most holy name of God might not be slaundered through our meanes but rather that other seeing our good workes might glorifie our heauenly Father The second petition is this II. Petition Let thy kingdome come In it we aske the comming of the kingdome of God The comming of the kingdome of God is the gouerning of the Church And this comming of Gods kingdome is two fold either to the whole Church or to the seuerall members of it The cōming of gods kingdome to the whole Church is when God defendeth the Church And that two waies both in preseruing encreasing his owne church in destroying the church of the deuill or sathās synagogue The comming of Gods kingdome to euery mēber of the church is when God doth so by his word and spirite gouerne euery one that he doth subiect them more and more to himselfe and the obedience of his will The sense therefore of the second petition is this Gouerne thy Church and the seuerall members of the Church by thy spirit and word The third petition is this III. Petition Thy will bee done as in heauen so in earth also In it we aske that all of vs might obey Gods will and that all wicked lustes being tamed we might wholly and altogether serue God and that so readily and willingly as the holy Angels in heauen do Will doth here signifie that which is acceptable to God and that also which he therfore requireth of vs. The three former petitions haue been thus expounded the three later follow The three later petitions pertaine to our necessity and that both as in respect of the body as the fourth petition and also as in respect of the soule as the fift and sixt The fourth petition is this IIII. Petition Giue vs this day our daily bread In it we aske the sustentation and nourishment of this temporall life Daily bread is whatsoeuer is necessarie for the vpholding and preseruation of this present life God indeed hath commaunded vs to get it with the labour of our hands but yet we aske it of God because neither our labour neither those thing which are gotten by our labour do or can profite vs without Gods blessing which it selfe also is part of dayly bread But if thou art rich and abounding yet as if thou were needy pray daily for the blessed vse of thy riches thinke that full sellers and full store-houses or chests may be sodenly emptyed except they be kept by the Lords hand yea except the Lord shall season with his blessing the meat and drinke that we take in they that eat shall sterue for hunger they that drinke shall waxe dry with thirst Eze. 4.14 Ye shall eat and not be satisfied Leuit. 26.26 Now we name it our bread indeede and yet we aske that God would giue it vs because that by the gift of God it is become ours neither can any thing be ours or become ours except God giue it We name it our bread that so being content with that we might not desire another mans And we call it our bread and not mine that so euery one might know that he ought to aske bread necessary not for himself alone but for his neighbour also Lastly we aske dayly bread and pray that the same may be dayly giuen vs for foure causes 1 That a distrustfull carefulnesse for to morow might be taken out of our minds 2 That we might remember that for daily bread we haue neede of daily prayers 3 That we might be daily admonished of the shortnes of this our bodily life as though we should liue to day onely 4 That we might not immoderately greedily desire or couet any thing besides that which God hath prescribed The fift petition is this V. petition And forgiue vs our trespasses as we forgiue those that trespasse against vs. In it we aske the forgiuenesse of sinnes or iustification And when God in his eternall couenant had willingly freely promised vs forgiuenesse of sinnes he hath also bound vs to himselfe by the answering againe of a good conscience to forgiue our brethren So that he is not bound to keepe his promise with vs except we also continue in the obligation couenant or condition to be performed on our part Our forgiuing therefore is not a cause of Gods forgiuing for God first hath freely promised vs forgiuenesse when as yet wee were his enemies and besides he hath bound vs to himselfe to pardon our brethren also The cause can not be after his proper effect But our forgiuing of them is after Gods forgiuing of vs. Therefore our forgiuing is not the cause of Gods forgiuing The assumption is certaine for they only can pardon their bretheren to whom God hath forgiuen their sinnes and by this testimonie we feele in our harts that our sinnes are pardoned vs if wee be fully purposed with our selues from our hearts to pardon all those who haue offended vs. The sixt petition is this VI. Petition And leade vs not into temptation but deliuer vs from euill In it we aske both that we our selues may be gouerned by the holy spirite and word least we should fall into sinne And this gouerning is part of our regeneration or sanctification and also deliuerance from euils that is to say from the snares of Sathan from the deceipts of the world and from the entisements of the flesh as causes of sinne Thus hath the second part of the Lordes prayer bene handled the third followeth The third part of the Lords prayer is a cōfirmation which conteyneth three argumēts by which our faith is confirmed that God doth certainly heare our prayers Two arguments are drawen from the adioynts of God the third from the end of hearing The first adioynt of God is this because he is king hauing rule ouer all things The second because he is able who can giue vs all things which we aske The argument from the ende is that he might be praysed and glorified for euer because he is God and a most bountifull and mercifull father Hitherto we haue handled the third part of the Lords prayer the conclusion remaineth The conclusion of the Lords prayer consisteth in one word Amen which is both a wish that those things may be ratified which we aske and also a note of confidence wherby we shew that we are perswaded that God hath certainly heard our prayers Blessing is a peculiar kinde of prayer Blessing and that is whereby we aske good things for other men at the hands of God And that is due to all whether
workes of God are either eternall or limited in time The eternall works of God are those which were done from eternitie before the foundations of the world were layd The workes of a certaine or set time are those which are done in the time appointed Hitherto concerning the adiunctes of the workes of God the sortes follow Of the decree of God The workes of God are two the decree of God and the execution of Gods decree The decree of God is the eternall and vnchangeable worke of God whereby he hath decreed in himselfe all things which he will do permit to be done and all the circumstances of all things Act. 2.23 and 4.28 10.42 Ephes 1.1.5.11 All things therefore are done by the decree of God Ephes 1.11 Mat. 6.33 And God hath so decreed all things that he hath determined the time place and the manner how they should be done and also hath appointed al things particularly to their end and hath moreouer ordained euen the very meanes by which they shall come to that end Now the decree of God is vnchangeable and vnmoueable and such a one as God can not repent him of it and therefore it is necessary Psal 33.11 Num. 23.19 1. Sam. 15.29 Esa 46.10 Mal. 3.6 Iam. 1.17 Esa 14.24.27 The decree of God is either generall or speciall Gods generall decree is that which pertaineth generally to all and euery thing great and small yea euen to those things which fall out euery moment Gods speciall decree is that which doth specially concerne men Of the decree of Predestination That pertaining properly to the eternall saluation or destruction of men is called the decree of Predestination The decree of Predestination is the decree of God concerning the eternall saluation or destruction of men And that is two fold the decree of electiō or the decree of reprobation The decree of election is that decree by which God hath purposed with himselfe to deliuer and also to ordaine to eternall life and that to the prayse of his glorious grace from that common destruction into which men would willingly haue thrust themselues headlong all those whō he would haue mercy vpon Ephes 1.5 Mat. 22.14 Rom. 8.28 and 9.21 Act. 13.48 Luke 10.20 Phil. 4.3 Reuel 3.5 and 21.27 The decree of election is by a metaphore called the booke of life in which are written the names of those that shal be saued Reuel 20.12.15 The decree of reprobation is that decree by which God hath purposed with himselfe to leaue and that for the declaration of his iustice those on whom he will not take pitie in euerlasting destruction to which for their sinnes they should be subiect Prouerb 16.4 Exod. 9.16 Rom. 9.22 2. Pet. 2.4 Iob. 4.18 and 15.15 Iude. vers 4. Reuel 13.8 and 17.8 and 20.15 Hitherto concerning Gods decree now concerning the execution of Gods decree Of the execution of the decree The execution of Gods decree is a most free and iust worke of God by which God doth in the determined time performe all things which haue bene decreed frō euerlasting and doth so performe them as they were decreed For the workes of God are now in time so performed that they do fully answere to his decree that is to say that those things which are decreed should all of them be done indeed and as they were decreed so they should be done The execution of Gods decree is two fold either respecting this life or the life to come The execution of Gods decree respecting this life is that by which those workes are done which God hath decreed to doe in this life Those workes are two fold Creation and prouidence Of Creation Creation is a worke of God by which he hath brought forth all creatures of nothing Gene. 1.2 A creature is whatsoeuer hath bin made by God of nothing Now all the creatures of God were created very good Therfore all nature as it is nature is good because it is the worke of God Of these creatures some are created according to the Image of God some are not Of the image of God The Image of God is that dignitie and excellencie in which the reasonable creatures being created like vnto God do excell other creatures Of this Image of God there are two parts perfect reason and perfect blessednesse Perfect reason is a part of Gods Image by which the reasonable creature doth more expresly carie the Image of God his creatour whilest by a certaine diuine force it knoweth plainlie things without errour as they are and doth will and chuse no other thing then that which doth please God And that perfect reason consisteth both in the minde and in the will Perfect reason in the minde is an excellent vnderstanding rightly knowing all simple particular and generall things which a created nature can know and ioyning them together or diuiding them or reasoning by compared things it hauing also by nature some ingraffed naturall knowledge such as are the principles of arts and rule of life and a respectiue motion iudging of the proper actes thereof In the will there is both the conformitie of the will with God and also free will The conformitie of the will with God is that obedience which the will doth vprighly performe to God so that all inclinations desires and actions do agree with Gods will The free will of a reasonable creature is the power of the will chusing or refusing freely and of it owne proper motion without compulsion that which vnderstāding sheweth to be chosen or refused Thus farre concerning perfect reason now concerning perfect blessednesse Perfect blessednesse is that other part of the image of God by which a naturall creature through an excellent ioy taking pleasure in God alone doth enioy perfect felicitie The creatures made according to the image of God Of Angels are Angels and men Angels are created vnderstanding and inuisible spirites neither susteined in any other excepting in God alone neither part of another And Angels are either good or euill Good Angels are Angels which haue stood in their integritie in which they were made Their free will is to good things onely because they are already so confirmed in goodnesse that their mind cannot be deceiued nor erre in iudging that is to say in approuing misliking the obiect neither can the will desire any other thing thē that which the mind iudgeth but chuse that which it approueth refuse and reiect that which it misliketh Iob. 4.18 Mat. 22.30 1. Tim. 5.21 Ephes 1.10 Col. 1.20 The dutie of good Angels is two fold either towardes God or men Their dutie towards God is of two sorts the first to do Gods will Psal 103.20 The second to set forth God by continuall prayses Psal 103.20 and 148.2 The dutie of Angels towardes men is also two fold The one to be a defence to the elect against all dangers and against the subtleties and assaults of the enemies and to cary the soules of the