satisfie Gods iustice for mans sinne but because they are fruits of that faith and repentance which lies in the heart Obiect VII 2. Cor. 7.10 Paul setteth downe sundrie fruits of repentance whereof the last is reuenge whereby repentant persons punish themselues thereby to satisfie Gods iustice for the temporall punishment of their sinnes Ans. A repentant sinner must take reuenge of himselfe and that is onely to vse all meanes which serue to subdue the corruption of his nature to bridle carnal affections and to mortifie sinne and these kinde of actions are restrainments properly and not punishments and are directed against the sinne and not against the person Lastly they make three workes of satisfaction praier fasting and almes deedes For the first it is meere foolishnes to thinke that man by praier can satisfie for his sinnes It is all one as if they had said that a begger by asking of almes should deserue his almes or that a debter by requesting his creditor to pardon his debt should thereby pay his debt Secondly fasting is a thing indifferent of the same nature with eating drinking and of it selfe conferreth nothing to the obtainment of the kingdome of heauen no more then eating and drinking doth Thirdly and lastly almes deedes cannot bee workes of satisfaction for sinnes For when we giue them as we ought we doe but our dutie whereunto we are bound And wee may as well say that a man by paying one debt may discharge another as to say that by doing his dutie hee may satisfie Gods iustice for the punishment of his sinnes These we confesse bee fruites of faith but yet are they no workes of satisfaction but the onely and alsufficient satisfaction made to Gods iustice for our sinnes is to be found in the person of Christ beeing procured by the merit of his death and his obedience And thus our doctrine touching satisfaction is cleared and it is to bee learned carefully of our common people because the opinion of humane satisfaction is naturall and stickes fast in the heart of naturall men Hereupon when any haue sinned and feele touch of conscience any way their manner is then to performe some outward humiliation and repentance thinking therby to stoppe the mouth of conscience and by doing some ceremoniall duties to appease the wrath of God for their sinnes Yea many thinke to satisfie gods iustice by repeating the Creed the Lords praier and then tenne commandements so foolish are they in this kind The seuenth point Of Traditions Traditions are doctrines deliuered from hand to hand either by word of mouth or by writing beside the written word of God Our Consent Conclus I. We hold that the very word of God hath beene deliuered by tradition For first God reuealed his will to Adam by word of mouth and renued the fame vnto the Patriarkes not by writing but by speech by dreames other inspirations and thus the word of God went from man to man for the space of two thousand and foure hundred yeres vnto the time of Moses who was the first pen-man of hoâ—y Scripture For as touching the prophesie of Enoch we commonly hold it was not penned by Enoch but by some Iewe vnder his name And for the space of this time men worshipped God and held the articles of their faith by tradition not from men but immediately from God himselfe And the historie of the newe testament as some say â—or eightie yeares as some others thinke for the space of twentie yeares and more went from hand to hand by tradition til penned by the Apostles or beeing penned by others was approoued by them Conclus II. We hold that the Prophets our Sauiour Christ and his Apostles spake and did many things good and true which were not written in the scriptures but came either to vs or to our ancetours onely by tradition As 2. Tim. 3.8 it is said Iannes and Iambres were the Magitians that withstood Moses nowe in the bookes of the old testament we shall not find them once named and therefore it is like that the Apostle had their names by tradition or by some writings then extant among the Iewes So Heb. 12.21 the author of the Epistle recordeth of Moses that when hee sawe a terrible sight in Mount Sinai he said I tremble and am afraide which wordes are not to be found in all the bookes of the old testament In the epistle of Iude mention is made that the deuill stroue with Michaell the Archangel about the bodie of Moses which point as also the former considering it is not to be found in holy wine it seemes the Apostle had it by tradition from the Iewes That the prophet â—say was killed with a fullers club is receiued for trueth but yet not recorded in scripture and so likewise that the virgine Marie liued and died a virgine And in Ecclesiasticall writers many worthy sayings of the Apostles and other holy men are recorded and receiued of vs for trueth which neuerthelesse are not set downe in the bookes of the old or newe testament And many things wee holde for trueth not written in the worde if they bee not against the word Conclus III. We hold that the Church of God hath power to prescribe ordinances rules or traditions touching time and place of Gods worship touching order and comelines to be vsed in the same and in this regard Paul 1. Cor. 11.2 commendeth the Church of Corinth for keeping his traditions and Act. 15. the Councel at Ierusalem decreed that the Churches of the Gentiles should abstaine from blood and from things strangled This decree is tearmed a tradition and it was in force among them so long as the offence of the Iewes remained And this kinde of traditions whether made by generall Councels or particular Synods we haue care to maintaine and obserue these caueats being remembred first that they prescribe nothing childish or absurd to be done secondly that they be not imposed as any parts of Gods worship thirdly that they be seuered from superstition or opinion of merit lastly that the Church of God be not burdened with the multitude of them And thus much we hold touching Traditions The difference Papists teach that beside the written word there be certaine vnwritten traditions which must be beleeued as profitable and necessarie to saluation And these they say are twofold Apostolicall namely such as were deliuered by the Apostles and not written and Ecclesiasticall which the Church decreeth as occasion is offered We hold that the Scriptures are most perfect containing in them all doctrines needfull to saluation whether they concerne faith or manners and therefore we acknowledge no such traditions beside the written word which shal be necessarie to saluation so as he which beleeueth them not cannot be saued Our Reasons Testimonie I. Deut. 4.2 Thou shalt not adde to the wordes that I commande thee nor take any thing thing therefrom therefore the written word is sufficient for all doctrines pertaining to saluation If it be
we despise not the vniuersall cōsent or traditiō of the Church in this case which though it do not perswade the consciēce yet is it a notable inducement to mooue vs to reuerence regard the writings of the Prophets and Apostles It will be said where is it written that scripture is scripture I answer not in any one particular place or booke of scripture but in euery line and page of the whole Bible to him that can read with the spirit of discerning and can discerne the voice of the true pastour as the sheep of Christ can doe Obiect III. Some books of the canon of the Scripture are lost as the booke of the warres of God Num. 21.14 the booke of the iust Iosua 10.13 the bookes of Chronicles of the Kings of Israel and Iuda 1. King 14.19 the bookes of certaine prophets Nathan God Iddo Ahiah and Semiah and therefore the matter of these bookes must come to vs by tradition Answ. Though it bee granted that some bookes of Canonicall scripture be lost yet the scripture stil remaines sufficient because the matter of those bookes so farreforth as it was necessarie to saluation is contained in these bookes of Scripture that are now extant Againe I take it to be a truth though some thinke otherwise that no part of the Canon is lost for Paul saith Whatsoeuer things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures c. Rom. 15.4 Where he takes it for graunted that the whole Canon of holy scripture was then extant For if he had thought that some books of scripture had beene lost he would haue said whatsoeuer was written and is now extant was written for our learning and comfort For bookes that are lost serue neither for learning nor comfort Againe to hold that any bookes of scripture should be lost calls into question Gods prouidence and the fidelitie of the Church who hath the bookes of God in keeping and is therefore called the pillar and ground of trueth And touching the bookes before mentioned I answer thus The booke of the warres of God Num. 21. 14. might be some short bill or narration of things done among the Israelites which in the daies of Moses went from hand to hand For sometime a booke in Scripture signifieth a roule or catalogue as the first chapter of Mathew which containeth the genealogie of our Sauiour Christ is called the booke of the generation of Iesus Christ. Againe the booke of the iust and the bookes of Chronicles which are said to be lost were but as the Chronicles of England are with vs euen politicke records of the acts and euents of things in the kingdome of Iuda and Israel out of which the Prophets gathered things necessarie to bee knowne and placed them in holy scripture As for the bookes of Iddo Ahiah Semiah Gad and Nathan they were contained in the books of the Kings and Chronicles and in the bookes of Samuel which were not written by him alone but by sundry prophets 1. Chr. 29.29 as also was the booke of Iudges As for the bookes of Salomon which are lost they did not concerne religion and matters of saluation but were concerning matters of philosophy and such like things Obiect IV. Moses in Mount Sina beside the written lawe receiued from God a more secret doctrine which he neuer writ but deliuered by tradition or word of mouth to the Prophets after him and this the Iewes haue now set downe in their Cabala Ans. This indeede is the opinion of some of the Iewes whome in effect and substance sundrie Papists follow but wee take it for no better then a Iewish dotage For if Moses had known any secret doctrine beside the written law he would neuer haue giuen this commandement of the said lawe thou shalt not adde any thing thereto Obiect V. Heb. 5. 12. Gods word is of two sorts milke and strong meate By milke we must vnderstand the worde of God written wherein God speakes plainely to the capacitie of the rudest but strong meate is vnwritten traditiōs a doctrine not to be deliuered vnto all but to those that growe to perfection Ans. We must know that one and the same word of God is milke and strong meat in regard of the manner of handling and propounding of it For beeing deliuered generally and plainely to capacitie of the simplest it is milke but being handled particularly and largely and so fitted for men of more vnderstāding it is strong meate As for example the doctrine of the creation of mans fal and redemption by Christ when it is taught ouerly and plainly it is milke but when the depth of the same is throughly opened it is strong meate And therefore it is a conceit of mans braine to imagine that some vnwritten word is meant by strong meat Obiect VI. Sundrie places of scripture be doubtfull and euery religion hath his seuerall exposition of them as the Papists haue theirs and the Protestants theirs Now then seeing there can bee but one trueth when question is of the interpretation of Scripture recourse must bee had to the tradition of the Church that the true sense may be determined and the question ended Ans. It is not so but in doubtfull places scripture it selfe is sufficient to declare his owne meaning first by the analogie of faith which is the summe of religion gathered out of the clearest places of scripture secondly by the circumstances of the place and the nature and signification of the words thirdly by conference of place with place By these and like helps contained in scripture we may iudge which is the truest meaning of any place Scripture it selfe is the text and the best glosse And the scripture is falsely tearmed the matter of strife it being not so of it selfe but by the abuse of man And thus much for our dissent concerning traditions wherein we must not bee wauering but steadfast because notwithstanding our renouncing of poperie yet popish inclinations and dispositions be rife among vs. Our cōmon people marueilously affect humane traditions yea mans nature is inclined more to be pleased with them then with the word of God The feast of the natiuitie of our Sauiour Christ is onely a custome and tradition of the Church and yet men are commonly more carefull to keepe it then the Lords daie the keeping whereof standes by the morall lawe Positiue lawes are not sufficient to restraine vs from buying and selling on the Sabboth yet within the twelue daies no man keepes market Againe see the trueth of this in our affection to the ministerie of the worde let the preacher alleadge Peter and Paul the people count it but common sluffe such as any man can bring but let men come and alleadge Ambrose Austine and the rest of the fathers oh he is the man he is alone for them Againe let any man be in danger any way and straight he sendeth to the wise man or wizzard Gods word is not
said that this commandement is spoken as well of the vnwritten as of the written word I answer that Moses speaketh of the written word onely for these very words are a certaine preface which he set before a long commentarie made of the written lawe for this end to make the people more attentiue and obedient Testimonie II. Isai 8.20 To the lawe and to the testimonie If they speake not according to this word it is because there is no light in them Here the Prophet teacheth what must be done in cases of difficultie Men must not rūne to the wizard or southsayer but to the lawe and testimonie and here he commends the written word as sufficient to resolue all doubts and scruples in conscience whatsoeuer Testimonie III. Ioh. 20.31 Those things were written that ye might beleeue that Iesus is the Christ and in beleeuing might haue euerlasting life Here is set downe the full ende of the gospell and of the whole written word which is to bring men to faith cōsequently to saluatiō therfore the whole scripture alone is sufficient to this end without traditiōs If it be said that this place must bee vnderstood of Christs miracles onely I answer that miracles without the doctrine of Christ knowledge of his sufferings can bring no man to life euerlasting and therefore the place must bee vnderstood of the doctrine of Christ and not of his miracles alone as Paul teacheth Gal. 1.8 If wee or an angell from heauen preach vnto you any thing beside that which we haue preached let him be accursed And to this effect he blames them that taught but a diuers doctrine to that which he had taught 1. Tim. 1.3 Testimonie IV. 2. Tim. 3.16,17 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto euery good work In these wordes be contained two arguments to prooue the sufficiencie of Scripture without vnwritten verities The first that which is profitable to these foure vses namely to teach all necessarie trueth to confute all errours to correct faults in manners and to instruct in righteousnes that is to informe al men in all good duties that is sufficient to saluation But Scripture serueth for all these vses and therefore it is sufficient and vnwritten traditions are superfluous The second that which can make the man of God that is Prophets and Apostles and the ministers of the word perfect in all the duties of their callings that same word is sufficient to make all other men perfect in all good workes But Gods word is able to make the man of God perfect Therefore it is sufficient to prescribe the true and perfect way to eternall life without the helpe of vnwritten traditions V. The iudgement of the Church Tertul. saith Take from heretickes the opinions which they maintaine with the heathen that they may defend their questions by Scripture alone and they cannot stand Againe We neede no curiositie after Christ Iesus nor inquisition after the gospel When we beleeue it wee desire to beleeue nothing beside for this we first beleeue that there is nothing more which wee may beleeue Hierome on Math. 23. writing of an opinion that Iohn Baptist was killed because he foretold the comming of Christ saith thus This because it hath not authoritie from Scriptures may as easily be contemned as approoued In which wordes there is a conclusion with a minor and the maior is to bee supplyed by the rules of logicke thus That which hath not authoritie from Scriptures may as easily be contemned as approoued but this opinion is for therefore Behold a notable argument against all vnwritten traditions Augustine booke 2. cap. 9. de doct Christ. In those things which are plainely set downe in Scripture are found all those points which containe faith and manners of liuing well Vincentius Lirinen saith the Canon of the Scripture is perfect and fully sufficient to it selfe for all things Beside these testimonies other reasons there bee that serue to prooue this point I. The practise of Christ and his Apostles who for the confirmamatiō of the doctrine which they taught vsed alwaies the testimony of Scripture neither can it be prooued that they euer confirmed any doctrine by tradition Act. 26.22 I continue vnto this day witnessing both to smal and great saying none other things then those which the Prophets and Moses did say should come And by this we are giuen to vnderstand that we must alwaies haue recourse to the written word as beeing sufficient to instruct vs in matters of saluation II. If the beleeuing of vnwritten traditions were necessarie to saluation then we must as well beleeue the writings of the auncient Fathers as well as the writings of the Apostles because Apostolicall traditions are not els where to be found but in their bookes And we may not beleeue their sayings as the word of God because they often erre beeing subiect to errour and for this cause their authoritie when they speake of traditions may be suspected and we may not alwaies beleeue them vpon their word Obiections for Traditions First they alleadge 2. Thess. 2.15 where the Apostle biddes that Church keepe the ordinances which he taught them either by word or letter Hence they gather that beside the written word there be vnwritten traditions that are indeede necessarie to be kept and obeyed Ans. It is very likely that this Epistle to the Thessalonians was the first that euer Paul writ to any Church though in order it haue not the first place and therfore at that time when this Epistle was penned it might well fall out that some things needfull to saluation were deliuered by word of mouth not being as yet written by any Apostle Yet the same things were afterward set downe in writing either in the second epistle or in the epistles of Paul Obiect II. That Scripture is Scripture is a point to be beleeued but that is a tradition vnwritten and therefore one tradition there is not written that we are to beleeue Ans. That the bookes of the old and new Testament are Scripture it is to be gathered and beleeued not vpon bare tradition but from the very bookes themselues on this manner Let a man that is indued with the spirit of discerning read the seuerall bookes withall let him consider the professed author thereof which is God himselfe and the matter therein contained which is a most diuine and absolute truth full of pietie the manner and forme of speach which is full of maiestie in the simplicitie of words the ende whereat they wholly aime which is the honour and glorie of God alone c. he shall be resolued that Scripture is Scripture euen by the Scripture it selfe Yea and by this meanes he may discerne any part of Scripture from the writings of mē whatsoeuer Thus thē scripture prooues it selfe to be scripture yet
these may be added consort in musicke in diuine seruice feeding the eares not edifying the minde 1. Cor. 14.15 What is it then I will pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the understaÌ„ding also Iustinus Martyr in his booke of Christian quest and Ans. 107. It is not the custome of the Churches to sing their meeters with any such kinde of instruments c. but their manner is onely to vse plaine-song Lastly monasticall vowes which I. repugne the law of God as that vnchast vow of single life and proud promise of pouertie doe plainly euince for he that laboureth not must not eate saith Paul And it is better to marrie then to burne in lust saith the same Paul II. They are greater then mans nature can performe as in a single life to liue perpetually chast III. They disanull Christian libertie and make such things necessarie as are indiffereÌ„t IV. They renue Iudaisme V. They are idolatroâ—s because they make them parts of Gods worship and esteeme them as meritorious VI. Hypocrisie which giueth to God painted worship that is if you regard outward behaniour great sinceritie if the inward and heartie affections none at all Matth. 15.7 Hypocrites well hath Esaias prophecied of you saying This people commeth neere me with their mouth and honour me with their lippes but their heart is farre from me Psal. 10.4 The wicked man is so proud that he seeketh not for God The effects of hypocrisie are these 1. To seeke the pompe and glorie of the world and by all meanes to enrich it selfe notwithstanding it make a glorious shewe of the seruice of God 2. It is sharpe sighted and hath eagles eyes to obserue other mens behauiour when in the regarding its owne it is as blinde as beetle 3. To be more curious in the obseruation of ancient traditions then the statutes and commandements of almightie God 4. To stumble at a straw and skip ouer a blocke that is to omit serious affaires and hunt after trifles Matth. 23.4 5â— To doe all things that they may be seene of men Matth. 6.5 Popish fasting is meere hypocrisie because it standeth in the distinction of meates and it is vsed with an opinion of merit Externall abstinence from meates without internall and spirituall fasting from sinne and vnlawfull desires Esai 58.5,6 Is this such a fast as I haue chosen that a man should afflict his soule for a day and bowe downe his head as a bulrush and lie downe in sackâ—loth and ashes wilt thou call this a fasting or an acceptable day vnto the Lord Is not this the fasting that I haue chosen to loose the bands of wickednes to take off the heauie burdens and to let the oppressed goe free and that ye breake euery yoake VII Contempt neglect and intermission of Gods seruice Rev. 3.15,16 I know thy workes that thou art neither cold nor hote I would thou werest cold or hote Therefore because thou art lukâ—warme and neither cold nor hote it will come to passe that I shall spew thee out of my mouth VIII Corrupting of Gods worship and that order of gouernment which he hath ordained for his Church the which is done when any thing is added detracted or any way against his prescript mangled Deut. 12.32 Euery thing which I command you that doe neither adde to it nor detract from it This condemneth that popish eleuation of bread in the Lords Supper and the administration of it alone to the people without wine together with that fearefull abomination of the Masse By this we may learne to reiect all popish traditions Matth. 15.9 In vaine doe they worship me teaching for doctrines mens precepts Now it is manifest that all popish traditions they either on their owne nature or others abusing of them serue as wel to superstition and false worship as to enrich that couetous and proud Hierarchie whereas the Scriptures contained in the Old New Testament are all-sufficient not onely to confirme doctrines but also to reforme manners 2. Tim. 3.16 The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue and to correct and to instruct in righteousnes that the man of God may be absolute beeing made perfect vnto all good workes The Romish Hierarchie is here also condemned from the parratour to the Pope the gouernment whereof is an expresse image of the old Romane Empire whether we consider the regiment it selfe or the place of the Empire or the large circuite of that gouernment Revel 13.15 And it was permitted to him to giue a spirit to the image of the beast so that the image of the beast should speake and should cause that as many as would not worship the image of the beast should be killed IX A religious reuerence of the creature as when we attribute more vnto it then we ought Revel 22.8 When I had heard and seene I fell downe to worsâ—ip before the feete of the Angel which shewed me these things But he saide vnto me See thou doe it not for I am thy fellow seruant Act. 10. 25. As Peter came in Cornelius met him and fell downe at his feete and worsâ—ipped him But Peter tooke him vp saying Stand vp for euen I my selfe am a man If then it be so hainous a thing to reuerence the creature much more to pray vnto it whether it be Saint or Angel Rom. 10.14 How shall they call vpon him in whome they haue not beleeued Matth. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serue Neither may we pray vnto Christ as he is only man but as he is God and man for we direct not our prayers vnto the humanitie but to the deitie to which the humanity is knit by an hypostaticall vnion This teacheth vs plainely that invocation of any creature is vnlawefull for we must pray to them that are able to knowe the secrets of the heart and discerne the wisdom of the spirit now none is able to doe that but such a nature as is omnipotent Rom. 8.27 He that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God Neuerthelesse such as are Saints indeede are to be honoured by an approbation of Gods gifts in them and by an honourable mention of them and also by imitation of their manners and liues being as patterns for vs to walke after X. Worshippe of diuells I. Magique which is a mischieuous art accomplishing wonders by Satans assistance For it is appropriate to God to doe miracles for he alone both beyond and against the course of nature doeth wonderfull things Nowe the instruments which God vseth in producing miracles are onely they who doe in the true Church of God make profession of the faith Albeit the diuels cannot worke miracles yet may they effect maruailes or wonders and that not by making a newe thing which
1. Cor. 2. 12. We haue not receiued the spirit of the world but the spirit which is of God that we might knowe the things that are giuen to vs of God Therefore is our election certainely knowne vnto vs. Eph. 1.13 In whome also ye haue trusted after that ye heard the word of trueth euen the Gospell of your saluation wherein also after that ye beleeued ye were sealed with the holy spirit of promise Exception The holy Ghost doth seale vnto vs our adoption morally by works and therefore the knowledge of our adoption is but onely probable Answer It sealeth vnto vs our adoption by begetting a speciall trust and confidence For when as we heare Gods promises and withall thinke vpon them then doth the holy Ghost by the same promises mooue our vnderstandings and wils to embrace them and in moouing them doth make vs both to giue our assent vnto them and in them to rest our selues whence ariseth a speciall assurance that we are adopted and in the fauour of God Luk. 10. 20. Reioice rather that your names are written in heauen But no man can be glad for that good which he is in doubt whether he haue receiued it or not IV. 2. Pet. 1. 10. Studie to make your vocation and election sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is not in respect of God but ourselues Obiect No man must by the Catholike faith beleeue any thing which God hath not reuealed either in the written or vnwritten word namely tradition But there is no such either writing or tradition as this namely that such a particular man suppose Peter or Henrie is predestinated of God Therefore no man must particularly beleeue that he is saued Ans. Albeit this particular proposition I am elected is not expresly set downe in the Scriptures yet is it inclusiuely comprehended in them as the Species is in his Genus as the Logitians speake so that it may by iust consequent be gathered out of Gods word if we reason thus They which truely beleeue are elected Ioh. 6.35 I truly beleeue therefore I am elected The first proposition is taken from the Scriptures the second from the beleeuers conscience and from them both the conclusion is easily deriued CHAP. 52. Concerning the decree of Reprobation THus much shal suffice for the decree of Election now followeth the decree of Reprobation The decree of Reprobation is that part of predestination whereby God according to the most free and iust purpose of his will hath determined to reiect certain men vnto eternal destruction and miserie and that to the praise of his iustice Rom. 9.21 Hath not the potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour 1. Pet. 2.8 To theÌ„ which stuÌ„ble at the word beeing disobedient vnto which thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were euen ordained Iud. v. 4. There are certaine men crept in which were before of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained to this condemnation 1. Thess. 5.9 God hath not appointed vs vnto wrath but to saluation In the Scriptures Cain and Abel Ismael and Isaac Esau and Iacob are propounded vnto vs as types of mankinde partly elected and partly reiected Neither doe we here set downe any absolute decree of Damnation as though we should thinke that any were condemned by the meere and alone will of God without any causes inherent in such as are to be condemned For vnto the decree of God it selfe there are certaine meanes for the execution thereof annexed and subordinate And therefore though we neuer doe or can separate Gods decree and the meanes to execute the same yet doe we distinguish them and doe consider the purpose of God sometimes by it selfe alone and sometimes againe not by it selfe but with middle causes subordinate therto And in this second respect Christ is said to be predestinate but in the former namely as the decree is considered by it selfe he is not predestinated but togither with God the Father a Predestinator Againe the decree of God is secret I. Because it ariseth onely from the good pleasure of God vnsearchable adored of the very angels themselues II. Because it is not knowne but by that which is after it namely by the effects thereof CHAP. 53. Concerning the execution of the decree of Reprobation IN the executing of this decree there is to be considered the foundation or beginning and the degrees or proceeding thereof The foundation of executing the decree of Reprobation is the fall of Adam by which fall he was subiect both to sinne and damnation Rom. 11.32 For God hath shutte vp all in vnbeleefe that he might haue mercy on all 1. Pet. 2.8 Here wee must note that God hath so decreed to condemne some as that notwithstanding all the fault and guilt of condemnation remaineth in the men onely Further whome God reiecteth to condemnation those he hateth this hatred of God is whereby he detesteth and abhorreth the reprobate when he is fallen into sinne for the same sinne And this hatred which God hath to man comes by the fall of Adam and it is neither an antecedent nor a cause of Gods decree but onely a consequent and followeth the decree Reprobâ—tes are either Infants or men of riper age In reprobate infants the execution of Gods decree is this assoone as they are borne for the guilt of originall and naturall sinne being left in Gods secret iudgement vnto themselues they dying are reiected of God for euer Rom. chap. 5. ver 14. But death raigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come Rom. 9.11 For ere the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth Reprobates of riper age are of two sorts they that are called namely by an vneffectuall calling and they that are not called In the Reprobates which are called the execution of the decree of Reprobation hath three degrees to wit an acknowledgement of Gods calling a falling away againe and condemnation The acknowledgement of Gods calling is whereby the Reprobates for a time doe subiect themselues to the calling of God which calling is wrought by the preaching of the worde Mat. 22.14 For many are called but fewe are chosen And of this calling there are fiue other degrees The first is an enlightning of their mindes whereby they are instructed of the holy Ghost to the vnderstanding and knoweledge of the word Heb. 6.4 For it is impossible that they which were once lightned c. 2. Pet. 2.20 For if they after they haue escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein and ouercome the latter end is worse with them then the beginning The second is a certaine penitencie
fall daily either more or lesse so the graces of God are proportionally weakened day by day Wherefore the continuall reparation therof must be made by a daily renuing of repentance A christian mā is the tēple and house of Gods spirit he must therefore once a day sweep it that it may be fit to entertaine so worthy a guest Extraordinarie repentance is the same in nature with the former it differs onely from it in degree and measure of grace And this is to be put in practise when men fal into any enormous capital or grieuous offences whereby they doe verie grieuously wound their owne consciences and giue great offence to the Church Of this sort was the repentance of Peter when he went forth and wept bitterly Dauids repentance after he had committed adulterie and murdered Vriah CHAP. VI. Of the persons which must repent MEn be of two sorts the natural man and the regenerate Repentance is needefull for both For the naturall man that he may be brought from his sinnes and the image of God renued in him Some may say that many naturall men liue ciuilly abstaining from all outragious behauiour and therfore neede no repentance I graunt indeede they doe so yet repentance must goe withall For ciuil life without grace in Christ is nothing els in Gods sight but a beutifull abhomination The Pharises were ciuill yet Christ saith of them Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises ye shall not see the kingdome of heauen Repentance is also required in the regenerate because they haue may vnknown and hidden corruptions in them which must be mortified and otherwhiles they fal grieuously and therfore that they may rise againe they must be daily practised in the spirituall exercises of repentance CHAP. VII Of the practise of Repentance IN the practise of Repentance foure speciall duties are required The first is a diligent and serious examination of the conscience by the lawes and commandements of God for all manner of sinnes both originall and actuall Example of the children of Israel Wherefore is the liuing man sorrowfull man suffereth for his sinne let vs search and trie our waies and turne againe to the Lord. Of Dauid I considered my waies and turned my feete to thy testimonies Touching Originall sinne this must be well remembred that one mā hath not one part onely of originall sinne and another man another one man this corruption another that but euery mā as he receiued from Adam the whole nature of man so also he receiued originall sinne wholly And therefore euery man not one accepted sauing Christ who was extraordinarily sanctified by the holy Ghost in the wombe of the Virgin hath in him from his parents the corruption and seede of all sinne which is a naturall disposition and pronenes to commit any sinne whatsoeuer Take a viewe and consider all the horrible sinnes that be practised in any part of the worlde either against the first or second table whatsoeuer they are the spawne and seede of them all is euen in that man that is thought to be best disposed by nature Some may say that experience shewes the contrarie because among men that want all manner of religion some are more ciuill and orderly some againe more lewdly disposed I answer that this comes to passe not because some men are by nature lesse wicked then others but because God by his prouidence doth limit and restraine mens corruption more or lesse which hee doth for the good of mankind For if men might be wholly left to themselues corruption would so exceedingly breake out into all manner of sinnes that there should be no liuing in the world In examination of actuall sinnes three rules must be followed The first that we must search out not onely our grosse sins but euen the very thoughts of our hearts For repentance is not only a change of the speech apparell and outward behauiour but also of the inward and secret thoughts of the heart Therefore the prophet Ioel bids the Iewes rend their hearts and not their garments and Paul tels the Ephesians that they must be renued in the spirit of their mindes and Peter bids Simon Magus to repent and pray God that the thought of his heart may be forgiuen him The second that the very circumstances of sinnes done must be considered as the time when the place where and the maner how as namely whether they were done of ignorance or knowledge of weakenesse or presumption or obstinate malice Thirdly in examination it is very meete and conuenient that wee passe through all the commandements of the morall lawe laying them as most absolute rules to our hearts and liues and by this meanes we shall be able to make large bills and Catalogues of all our sinnes euen from the very cradle to any part of our age following as the seruants of God haue alwaies done Thus it will come to passe that wee shall plainely see our wretched estate and acknowledge that our sinnes be in number as the haires of our head as the sands by the sea shore A DIRECTION FOR EXAMINATION of the conscience I. COM. Thou shalt haue none other Gods c. He breakes this commandement TThat knowes not the true God Ier. 4.22 That denies God in his heart by denying his presence iustice mercie c. Psal. 14.1 That hates God and shewes it by disobedience Exod. 20.5 Rom. 1.30 That doth not feare God and stand in awe of him That feareth men or other creatures more then God Math. 10.31 Apoc. 2.8 That liues in open sinnes securely not fearing Gods word or iudgements 1. Thes◠5.6,7 That is sorrowfull for his sinnes onely in respect of the punishment 2. Cor. 7.10 That feares God by mens traditions Esa. 29.13 That doth not beleeue Gods word but calls the Canonicall Scripture in question That despaires of Gods mercie That hath a dead faith without workes Iam. 2. That puts his confidence in the deuill and his workes as seekers to wizzards doe That loues the creatures as riches and honour and his owne filthie pleasures more then God Eph. 5.5 That puts confidence in his strength wisdome riches phisitians 2. Chron. 16.9,11 That is impatient vnder the crosse Matth. 10.38 That tempts God Math. 4.7 That seekes for the things of this life more then for Gods kingdome Matth. 6.33 That murmures against God 1. Cor. 10.10 That disputes and holds there is no God That holdes and maintaines opinions against the auncient faith set downe in the writings of the Prophets and Apostles As did the Maniches Donatists Arrians Anabaptists c. That so holds one religion as he is ready to follow an other 1. King 18.21 That is full of presumption of Gods mercie Esa. 7.12 That falls away from the knowne truth 2. Pet. 2.20 That addes to Canonicall Scripture Deut. 12. last verse II. COM. Thou shalt make to thy selfe no grauen Image c. He breakes this commandement THat represents God in
certaine extraordinarie power whereby God inabled to plague and punish rebellious offenders with grieuous iudgements not in their soules but in their bodies alone With this rod Paul smote Elimas blinde and Peter smote Ananias and Saphira with bodily death And it may bee that Paul by his power did giue vp the incestuous man when hee was excommunicate to be vexed in his bodie and tormented by the deuil but that by this rod the Apostles could smite conscience it can not be prooued Argum. 8.1 Tim. 3. Paul made a lawe that none hauing two wiues should be ordained a bishop nowe this lawe is positiue and Ecclesiasticall and binds conscience Answer Paul is not the maker of this lawe but God himselfe who ordained that in marriage not three but two alone should be one flesh that they which serue at the altar of the Lord should be holy And to graunt that this lawe were a new law beside the written word of God yet doth it not follow that Paul was the maker of it because he vsed not to deliuer any doctrine to the Churches but which he receiued of the Lord. Argum. 9. Luk. 10. He which heareth you heareth me Ans. These words properly concerne the Apostles and doe not in like manner belong to the Pastours and teachers of the Church And the end of these words is not to confirme any Apostolicall authoritie in making lawes to the conscience but to signifie the priuiledge which hee had vouchsafed them aboue all others that he would so farre forth assist them with his spirit that they should not erre or be deceiued in teaching and publishing the doctrine of saluation though otherwise they were sinfull men according to Math. 10. It is not you that speake but the spirit of my father which speaketh in you And the promise to be lead into all trueth was directed vnto them Argum. 10.1 Cor. 11. I praise you that you keepe my commandements Answ. Paul deliuered nothing of his owne concerning the substance of the doctrine of saluation and the worship of God but that which he receiued from Christ. The precepts here meant are nothing els but rules of decency and comely order in the congregation and though they were not to be obeyed yet Pauls meaning was not to bind any mans conscience therewith For of greater matters he saith This I speake for your commoditie not to intangle you in a snare 1. Cor. 7.35 Argum. 11. Councels of auncient fathers when they commaund or forbid any thing doe it with threatning of a curse to the offenders Ans. The Church in former time vsed to annexe vnto her Canons the curse anathema because things decreed by them were indeede or at the leâ—st thought to be the will worde of God and they had respect in the saying of Paul If any teach otherwise though hee bee an angel from heauen let him bee accursed Therefore Councels in this action were no more but instruments of God to accurse those whome he first had accursed Argum. 12. An act indifferent if iâ— be commanded is made necessarie and the keeping of it is the practise of vertue therefore euery lawe bindes conscience to a sinne Ans. An act in it selfe indifferent being commanded by mans law it is not made simply necessarie for that is as much as Gods law doeth or can doe but onely in some part that is so farre forth as the saide act or action tends to maintaine and preserue the good ende for which the lawe is made And though the action be in this regard necessarie yet doeth it still remaine indifferent as it is considered in it selfe out of the ende of the lawe so as if peace the common good and comely order may bee maintained and all offence auoided by any other meanes the act may be done or not done without sinne before God For whereas God himselfe hath giuen libertie and feedom in the vse of things indifâ—erent the lawe of man doeth not take away the same but onely moderate and order the ouercommon vse of it for the common good Argum. 13. The fast of lent stands by a lawe and commandement of menâ— and this law binds conscience simply for the auncient fathers haue called it a Tradition Apostolicall and make the keeping of it to bee necessarie and the not keeping of it a sinne and punish the offenders with excommunication Ans. It is plaine to him that will not be obstinate that Lent fast was not commanded in the primitiue Church but was freely at mens pleasures and in seuerall Churches diuersly both in regard of space of time as also in respect of diuersitie of meates Ireneus in his epistle to Victor cited by Eusebius saith Some haue thought that they must fast one daie some two daies some more some 40. houres daie and night which diuersitie of fasting commendeth the vnitie of faith Spiridion a good man did eate flesh in Lent and caused his guest to doe the same and this he did vpon iudgement because he was perswaded out of gods word that to the cleane all things were cleane And Eusebius recordes that Montanus the hereticke was the first that prescribed solemne and set lawes of fasting And whereas this fast is called Apostolicall tradition it is no great matter for it was the manner of the auncient Church in former times to tearme rites and orders Ecclesiâ—sticall not set downe in Scriptures Apostolicall orders that by this meanes they might commend them to the people as Ierome testifieth Euery prouince saith he may thinke the constitutions of the Ancestours to be Apostolicall lawes And whereas it is said to be a sinne not to fast in Lent as Augusâ—ine speaketh it is not by reason of any commandement binding conscience for Augustine saith plainely that neither Christ nor his Apostles appointed any set time of fasting and Chrysostome that Christ neuer commanded vs to followe his fast but the true reason hereof is borrowed from the ende For the Primitiue Church vsed not the Popish fast which is to eate whitmeate alone but an abstinence from all meates vsed specially to mortifie the flesh and to prepare men before hand to a worthie receiuing of the Eucharist And in regard of this good end was the offence And wheras it is said that auncient fathers taught a necessitie of keeping this fast euen Hierome whome they alleadge to this purpose saith the contrarie For confuting the errour of Montanus who had his set time of fast to be kept of necessitie he saith we fast in Lent according to the Apostles tradition as in a time meete for vs and we do it not as though it were not lawfull for vs to fast in the rest of the yere except Pentecost but it is one thing to doe a thing of necessitie an other to offer a gift of free will Lastly excommunication was for open contempt of this order taken vp in the Church which was that men should fast before Easter for their further humiliation and preparation to
is eaten his owne flesh which he was to giue for the life of the worlde and what can be said more of the Lords supper Augustine saith that beleeuers are partakers of the bodie and blood of Christ in baptisme and Hierome to Edibia that in baptisme we eate and drinke the body and blood of Christ. If thus much may be said of baptisme why may it not also be said of the word preached Again Hierom vpon Ecclesiastes saith It is profitable to be filled with the bodie of Christ and drinke his blood not onely in mysterie but in knowledge of holy Scripture Nowe vpon this it followes that seeing the worke done in the word preached conferres not grace neither doth the worke done in the sacrament conferre any grace Reason II. Math. 3.11 I baptize you with water to repentance but he that cōmeth after me is stronger then I hee shall baptize you with the holy Ghost and with fire Hence it is manifest that grace in the sacrament proceedes not from any action in the sacrament for Iohn though he doe not disioyne himselfe his action from Christ and the action of his spirit yet doth he distinguish thē plainely in number persons and effect To this purpose Paul who had said of the Galathians that he trauelled of them and beget them by the Gospell saith of himselfe that he is not any thing not onely as hee was a man but as hee was a faithfull Apostle thereby excluding the whole Euangelicall ministerie wherof the Sacrament is a part from the least part of diuine operation or efficacy in conferring of grace Reason III. The blessed Angels nay the very flesh of the sonne of God hath not any quickning vertue from it selfe but all this efficacie or vertue is in and from the godhead of the sonne who by meanes of the flesh apprehended by faith deriueth heauenly and spirituall life from himselfe to the members Now if there be no efficacie in the flesh of Christ but by reason of the hypostatical vnion how shall bodily actions about bodily elements conferre grace immediatly Reason IV. Paul Rom. 4. stands much vpon this to prooue that iustification by faith is not conferred by the sacraments And from the circumstance of time he gathereth that Abraham was first iustified and then afterward receiued circumcision the signe and seale of his righteousnes Nowe we knowe that the generall condition of all sacraments is one and the same and that baptisme succeeded circumcision And what can be more plaine then the example of Cornelius Act. 10. who before Peter came vnto him had the commendation of the feare of God and was indued with the spirit of praier and afterward when Peter by preaching opened more fully the way of the Lord hee and the rest receiued the holy Ghost And after all this they were baptised Now if they receiued the holy Ghost before baptisme then they receiued remission of sinnes and were iustified before baptisme V. Reason The iudgement of the Church Basil. If there bee any grace in the water it is not from the nature of the water but from the presence of the spirit Hierome saith Man giues water but God giues the holy Ghost Augustine saide Water toucheth the bodie and washeth the heart but he shewes his meaning else where There is one water saith he of the sacrament another of the spirit the water of the Sacrament is visible the water of the spirit inuisible That washeth the bodie and signifieth what is done in the soule By this the soule is purged and healed Obiect Remission of sinnes regeneration and saluation is ascribed to the sacrament of baptisme Act. 22.21 Eph. 5. Gal. 3.27 Tit. 2. Ans. Saluation and remission of sinnes is ascribed to baptisme and the Lords supper as to the word which is the power of God to saluation to all that beleeue and that as they are instruments of the holy ghost to signifie zeale and exhibite to the beleeuing minde the foresaid benefits but indeede the proper instrument whereby saluation is apprehended is faith and sacraments are but proppes of faith furthering saluation two waies first because by their signification they helpe to nourish and preserue faith secondly because they seale grace and saluation to vs yea God giues grace and saluation when we vse them well so be it we beleeue the word of promise made to the sacrament whereof also they are seales And thus we keepe the middle way neither giuing too much nor too little to the sacraments The XX. point Of sauing faith or the way to life Our Consent Conclus I. They teach it to bee the propertie of faith to beleeue the whole whole word of God and especially the redemption of mankind by Christ. Conclus II. They auouch that they beleeue looke to be saued by Christ and by Christ alone and by the meere mercy of God in Christ. Conclus III. Thirdly the most learned among them hold confesse that the obedience of Christ is imputed vnto them for the satisfaction of the lawe and for their reconciliation with God Conclus IV. They auouch that they put their whole trust and confidence in Christ and in the meere mercy of God for their saluation Concl. V. Lastly they hold that euery man must apply the promise of life euerlasting by Christ vnto himselfe and this they grant we are bound to doe And in these fiue points doe they and we agree at least in shewe of wordes By the auouching of the fiue conclusions papists may easily escape the handes of many magistrates And vnlesse the mysterie of popish doctrine bee well known any common man may easily be deceiued take such for good protestants that are but popish priests To this end therefore that we may the better discerne their guile I will shew wherein they faile in each of their conclusions and wherein they differ from vs. The difference Touching the first conclusion they beleeue indeed all the written word of God and more then all for they also beleeue the bookes Apocryphal which antiquitie for many hundred yeares hath excluded from the canon yea they beleeue vnwritten traditions receiued as they say from Councills the writings of the Fathers and the determinations of the Church making them also of equall credit with the written worde of God giuen by inspiration of the spirit Now we for our parts despise not the Apocrypha as namely the books of the Machabees Ecclesiasticus and the rest but wee reuerence them in all conuenient manner preferring them before any other bookes of men in that they haue beene approoued by an vniuersall consent of the Church yet wee thinke them not meete to bee receiued into the Canon of holy scripture and therfore not to be beleeued but as they are cōsenting with the written word And for this our doing we haue directiō from Athanasius Origen Hierom and the Councel of Laodicea As for the vnwriten Traditions they come not within the compasse of our faith neither can