A short Summe of Christian Religion, vnder the consideration of the three persons in the Trinitie, the Father, the Sonne, and the holy Ghost.
AS it is verye true that God onely is the Lorde, and the only doer or worker of al: so may y e whole body of Christian Religion be geuen forth in suche a methode or forme, as that the whole glory of all may well be gathered only to him. In so muche that as there are three distinct Persons in the Godhead; so likewise may the effect or summe of all Religion be distributed into three such principall partes, as may very fitly bee sorted to euery of them: and so, the whole glory of all, left only to God. And those principall parres of Religion which we meane to attribute, one to the Father, an other to the Sonne, the thirde vnto the holy Ghost, are; First the secrete purpose of God; or, what he should meane in [Page] ordering this world and all things therein, in such sorte as he hath: secondarily the bringing forth of that his purpose, or the manifestation of it: thirdly by the working of the same in others; directing, or framing all thinges to the due accomplishment therof.
The Person of the Father.
VNto the Person of the Father I attribute the secrete counsaile, or intent, or purpose of the Godhead, as touching his ordering this worlde and all thinges therein, in such sort as it hath pleased him to ordeine them. Which purpose of his was (as the sequele therof, and many places of scripture declare) to make knowne, not man, or other creatures; but only him selfe. As touching which knowledge, or making of him selfe knowne, there are threee principall thinges to be considered. First, what maner of knowledge of him it is, that he would geue forth of him self. [Page 2] Secondarily, in whome he woulde be knowne. Thirdly, and last of all, by what degrees he woulde haue this knowledge of him to be in man.
As touching the firste and principall of [...]hese three, we haue to consider that it is not that absolute, or most full and perfect knowledge of him, which can be in none [...]ut onely in him selfe: but a certaine me [...]iocritie, or suche as might come vnder [...]ur capacitie. For that he ment not to geue forth that absolute knowledge of [...]im in the workemanship of this world, [...]t may sufficiently appeare, for that, nei [...]her is the workemanshippe of this world a sufficient demonstratiō of it: nei [...]her are we of that creation or nature, [...]hat we are able so muche as to conceaue [...]t. That I deny the workemanshippe of [...]his world to be a sufficient demonstra [...]ion of it, the reason is this; because it is [...]f so small continuaunce, that it can not [...]herin expresse the eternitie of the God [...]ead: and of so small compasse, that it can [...]ot therin expresse his Vbiquitie, or vn [...]easurablenes.
That I deny vs to be of that capacity tha [...] we are able to conceiue it, the reason is, because we can in no wise be able cythe [...] in the shortnes of our dayes to measure his eternitie; or in the narrownes of our vnderstanding, to comprehende him tha [...] is Infinite.
The mediocritie of this knowledge tha [...] I speake of, or such as may come vnde [...] our capacitie, may for a further playnenes sake, be distributed into these three parts the first of such thinges as most properly concerne the person of the Godhead. th [...] seconde of certayne other excellencies which are somewhat further of from the substaunce of his person. the thirde o [...] suche thinges as concerne his will and pleasure.
Of the first sort are these, First that there is a God. Secondarily, that there is no other but He alone. Thirdly, that he is not of any set compasse, bodely shape, o [...] earthly nature: but Infinite, Spirituall, and Inuisible. Fourthly, that in the Godhead there bee three distincte Persons. wherof the first is of the Father: vnder which we consider the Godhead as he is [Page 3] in his owne nature, not yet beeing made manifest, or declaring him selfe. The seconde of the Sonne: vnder whiche Person we consider the selfe same Godhead made manifest, or opening him selfe to be knowen of others; who therfore is called the Speache, the Image, and the Sonne of the Father. The thirde of the holy Ghost: vnder whiche we consider the selfe same God, but working in others, that the Father may be knowen in hys Sonne, or (whiche is the same) that the Godheade may be seene in his Image. Fiftely, that these three Persons are but one, and the selfe same God: for that there is none that can expresse the Godhead, or bring to passe that he be knowē in others (which are the properties of the Sonne, and the holy Ghost) but onely God, and the selfesame which in other respect is the Father. Sixthly, or last of all, that the Godhead is Eternal or Euerlasting: that is, hath euer bene without beginning; can neuer haue any ending; neither yet any chaunge, or alteration.
Of the seconde sorte, that is, of those other excellencies, that are euer somewhat [Page] farther of from the substaunce of his person, and yet can neuer be seperated from the Godhead, are very many: but yet are suche, as may very well come vnder one cheefe and generall title; which is of his most excellent maiestie, or incomparable glorie. and this inestimable glorie of his appeareth two maner of wayes. Firste, because him selfe is incomprehensible: then because he is of vnspeakable goodnes. Incomprehensible he is found to be, for that he is, not of bodily shape, earthly nature, or set compasse; but inuisible, spirituall, and infinite. Good also he is two maner of wayes. firste in him selfe: then towardes others. In the former respecte he is sounde to be good, for that he is full of all perfection: most holy, moste mightie, most riche, and euer-lasting. His holinesse is suche, as that neither is therein him selfe any steyne, or possibilitie to fall thereinto: neither can he lyke of any sinne in others; neither in the worse, not in the better. As touching his power, there be two thinges to be considered. howe greate or large it is: and, what are the braunches thereof. The largenesse [Page 4] of his power appeareth in these foure poyntes. that he made, mayneteyneth, and guydeth, what so euer creatures there are in heauen, on earth, or in hell: hath all thinges euer before hys eyes, whether paste, present, or yet to come; whether open, or hidde: hath all powers subiecte vnto him, in heauen, earth, and hell: and him selfe is almightie, or, so fully able to doe what soeuer standeth with his good pleasure, that worthely he may be termed (as in deede he is, and none but he) the onely Lorde, or Master of all. The braunches of his power, are these two. his vnsearcheable wisedome in diuising, and ordering of all thinges: and his inuincible strength in bringing to passe, that euery thinge falleth out, as his wysedome before ordeyned. His Riches or treasures are most inestimable, for that him selfe alone hath all good thinges in his owne handes: whether Bodily, or Ghostly; momentaine, or eternall. Eternall or euer-lastinge needes muste hee be: for that hee neuer hadde anye Beginning; [Page] neuer can haue any ending; neither yet is subiect to any chaunge, or alteration. As touching his goodnes in the other respect, that is, as it issueth foorth towards others, there be two principall braunches thereof: his iustice, and mercy. Vnto his iustice it doth apperteyne, that he is Ielous on his owne behalfe: & Righteous towards others, that is, true in his sayings; vpright in his iudgemēts; in his vengeaunce seuere with cōuenient moderation. Vnto his mercy doo apperteyne these three: his patience or suffering, when the offence is eyther great, or els deserueth speedy vengeaunce; his free pardoning; and all other his fauourable dealing. His fauourable dealing stretcheth to all, but by diuers degrees: very much to all inferior creatures; much more to all mankinde; but most of al to his chosen people.
Of the thirde and laste sorte are suche thinges as apperteine to his will or pleasure. which will of his hath a double consideration. First, what it is in it selfe? which is for the most part vnknowen vnto vs: but yet is the rule of absolute equitie. [Page 5] Then what it is towards others, that he woulde ordeyne to guide according therevnto. whiche also is declared to vs two maner of wayes. First Summarily, or briefly: then more at large, or more particularly. Summarily his will is set foorth vnto vs in the Ten-Commaundementes, and in other abridgementes, or short summes. Whiche kinde of teaching he sometimes vseth, both that it may the better appeare what is the effect of particulars; and better remayne in freshe remembraunce. More at large he instructeth vs in the same, throughout all the Scripture besides: and that to this ende, that we may the better vnderstande those short summes; and knowe howe muche matter there is in them, if they be rightly vnderstoode.
As touching the second, that is, in whō he would be knowne, we haue to consider, that this glorious knowledge of him can neuer go out of him selfe, vntill he haue made wherein it shall shine; and him selfe cast thither, or therevpon, or thereinto rather the beames of his glory. And we finde that his purpose was to haue two [Page] sortes of creatures, in whom this knowlege of him should be. Some there should be, that should haue it but printed on thē: and so should be in steede of bookes vnto others. as all other creatures are besides man: whether they be Celestial; Terrestrial; or Infernall. Others there should be, that should not only haue this knowledge imprinted on them: but also should haue the same in suche sorte inuested or grounded within them, that they should haue power, both in them selues, and in others, to beholde the Godhead. Of this sort (keping within the bounds of y e workmanship of this world) we find As for Angels and Diuels, although we know, that those also are y e creatures of god & perceyue y e in those god would haue a certayn knowlege of him: yet we doo not finde them to apperteyne to the workemanshippe of thys worlde. So are they to vs, but parte of those our aforesayde bookes. none but mankinde alone. But as he would haue this knowlege in man, so it is therwithal to be knowne, that in some (to whome it should be to lesse vse, whō we terme Reprobates) he would haue it but in very vnperfect, and confused maner: in others (the chosen I meane, y t should reape therby euerlasting blessednes) he would haue it more soundly, & in greater perfection.
Concerning the thirde and last, that is, by what degrees his purpose was to haue it in those that shoulde haue this knowledge in them after the sounder and perfecter maner, we finde his purpose to haue bene, that in this world they should haue it more darkely; and yet in great certaintie without doubting, and euer increasing to a clearer light: in the worlde to come they shoulde haue it more clearly; and in as greate perfection and glorie, as possibly maye bee in suche a Creature.
The Person of the Sonne.
VNto the Person of the Sonne we attribute, the bringing forth of this his purpose, out of the bosome or secrete counsell of the Father; or, in what sorte it is made manyfest. as touching whiche we haue more specially to consider these two thinges: first, what is that worke wherein he hath made him selfe knowne: then, what are the principall partes thereof.
Concerning the former of these two, it is to be knowen, that we haue to cast our eyes but to the workmanshippe of mankinde, and of all other Creatures that are ordeyned to the vse of man. For though it should be so, that he had many other worldes besides this of ours, and many other workes as fayre, and fayrer then this: yet this onely, and none other is ordeyned to vs, wherein he will be knowen vnto vs.
Concerning the other, that is, to finde out what are the principall partes of this manifestation of him selfe, this is a large and a worthy matter. And the parts therof are these three; the beginning: the continuing: and the finishing of it.
That we may the better see in what sort it was begunne, there are foure principall things to be considered. First, howe he made the world and all things therein, before that euer he made man. Secondarily, in what sorte he made man. Thirdly, howe he delt with him, after that he had so made him. Last of all, howe God hauing finished all that his worke, rested the Seuenth day, and hallowed it.
The first of these is, not only an example [Page 7] of his Prouidende, prouiding for vs before that we were: but also, an argument of his goodnes, preuenting vs; because thereby we perceyue he loued vs, before that euer we could deserue any iote of his kindnes.
The seconde leadeth vs to consider, what kinde of one he made vs, firste in Body; then in Soule. As touching our Body or earthly nature, he made man of an homely peece of earth. Which is, a sufficient proofe of Gods power: a preseruatiue agaynst pride that mighte arise when he should beholde the excellencies wherwithall shortly after he should be indewed: and a figure of the excellent worke of Redemption, that afterwarde shoulde be raysed, out of the base estate of the flesh, or manhood of Christe. The woman he made of a ribbe taken out of Adams side beeing cast asleepe. Whiche is, a singular prepratiue truely to loue: and a figure of the Churche of God, whiche is, and can be none other, but only it, which is raysed out of the passiō of our Adam, Christ. As touching our Soule, he endewed both the man and the woman with notable excellencies [Page] (so to make them a more liuely image of him selfe) as may appeare by these fowre things. First, that he made it to endure for euer. Secondarily, that he furnished it with a notable lighte of knowledge, not onely in these inferior matters of the world, both naturall and ciuill: but also with whatsoeuer apperteineth to the true worship of God, or to his spirituall kingdome. Thirdly, that he made him clene without any steine of sinne; and fully able to fulfill the Lawe that afterwarde was geuen, or, to follow the rule of perfect righteousnes; in deede, worde, and thoughte. Last of all, that he lefte him in so perfecte freedome of his wyll, that both he mighte still haue done good, till of his owne accorde he had turned aside: and yet, that when as it should come to passe, that needes he would, he should both leaue the way of righteousnes and peace; and fall away to all iniquitie, and to a moste wretched estate. so, both to keepe him selfe without steine, when man shoul [...] fall: and to make a way to the declaration of his Iustice and mercy.
The thirde, that is, the consideration howe he dealt with man after that hee had made him so excellent a creature, resteth in two principall poyntes. firste, howe he dooth before prepare him to bring foorth the force of those his excellencies to the keeping of his Commaundement, when it should be giuen: then, howe he geueth the commaundement it selfe. Cōcerning the former of these, there are three poyntes that belong therevnto. For first he gaue him the vse and soueraintie of all other creatures, that hee might the rather, neuer turne aside his obedience or seruice to them: and haue therewithall bothe to prouoke hym to the seruice of God; and also to mainteyne him therein. Secondarily he gaue him to vnderstande, that he was a most blessed creature, both by the place wherein he set him, that pleasaunt Paradise; and especially, by the Tree of life that he left him, which Tree of lyfe was left vnto him to feede on, as a Sacrament of his blessed estate: and that, in the midste of the Garden, euer to be before his eyes. Out of both which, man might haue gathered, [Page] that he was marueilous much beholding to God: and that, althoughe nowe he stoode, yet in processe of time he mighte fall. Last of all, he fensed him about with the exercise of bodely labour; geuing him charge to keepe and dresse the garden. out of which also he might haue gathered, not only that labour was a needefull exercise for him: but also that he had neede to preserue him selfe in the estate that God had giuen him. As touching the latter of them, that is, the geuing of the Commaū dement it selfe, we haue to consider three thinges. Firste, what the Commaundement it selfe was: that is, to forbeare one tree, that it pleased God to exempte. which was but obedience: and that, but in a small matter. Then how he directeth him to keepe it. whiche he doth, both by denouncing vnto him most certayne, and extreme wretchednes, when soeuer he should breake it: and therewithall interpreting the name vnto him, that otherwise might haue bene very daungerous. Last of all, seeing that there is no seruice of God, till a commaundement be giuen; and as yet this commaundement was [Page 9] not geuen till this present, that here is an other argument, that the goodnesse of God euer preuenteth our desertes.
The fourth and last, which is, how he rested the seuenth day, may first of all be a figure of our rest in Christ: in this world begunne; finished in the worlde to come. Secondarily, it is an argument or pledge, that we are sanctified, not by our selues, or by any other: but only by the Lord him selfe. Thirdly, it ought to be an example vnto vs to do the like: so to take tyme; to the consideration of Gods workes; and to other godly meditations. Last of al, it may be, that God therby would signifie, that he did then holde off his hands; and gaue roome and leaue to the Temptor.
Hauing seene howe it pleased God to beginne, nowe haue we to seeke oute, howe he went forwarde with the same, or the continuaunce and processe of the matter, or of this worke so begunne. In whiche there be two principall pointes to be considered. firste in what sort he brought to passe, that man fell away from his innocencie, and happie estate. then in what sorte he brought in the worke of redemption, [Page] or y e remedie ordeyned before.
In the former of these, there are fyue speciall poyntes to be considered. Fyrste, what the estate of mankind became thereby. as touching which, we haue to know, that first concerning his Soule the principall parte of him, his naturall gyftes were not cleane loste: but very much decayed. as for his other excellencies which we may terme Supernaturall, firste his Immortalitie was pouldred with eternal tormentes. and as for the rest, firste them selues were so cleane loste, that for those pointes there remayned in mans nature no goodnes at all. then also in place of thē he had, for pefect knowledge, starke blindnes, and error: for abilitie to fulfill y e law, not so much power left, as to thinke one good thought, but was fully replenished with all iniquitie: for freedome of will, most miserable bondage of y e same, & therin the power of Sathan wholly aduaunced. Then also to come to the body, it became most miserable. partly in this world, both in it selfe, by disfigurings, distemperature, diseases, griefes, & naturall death; and by y e curse that was cast on other creatures, [Page 10] that were for the vse of man: but especially in the world to come, being subiect then to euerlasting wretchednes. Secondarily, that this wretched estate was from our first parents deriued to all their posteritie: and three reasons may be geuen therefore. First, because they stood for vs all, to haue and to lose, for vs or from vs, what soeuer was bestowed on them. Thē, because the sinne was so great, that it could not be sufficiently punished, vnlesse it were cast on their posteritie also: especially, yf we cast our eyes to the absolute perfection of his holines and righteousnes. The thirde and laste, because we haue experience, that the saide corruption is inuested in vs. Thirdly, whether God were the worker of this their ouerthrow or not. Concerning whiche it is to be knowne, first, y t he did it: and that it must nedes so be, for y t there is no other agent, or working powre in all y e world, but his alone. then, that he did it not immediately by him selfe: but by his executioner the diuell; and the readie inclination of man him self. Fourthly, to what ende he should do it. which was, to worke forth y e purpose [Page] of the Father; to shewe forth especially, both his iust vengeaunce on those, whom he woulde not vouchsafe to raise vp againe: and his mercie on those, whome he would recouer. The fift and laste is, to search out, how this worke may be attributed to God, and yet he not made thereby the author of sinne. Concerning which it is to be knowne, first of all, that all the workes of God are so righteous, & him selfe so well able to answere for him selfe, that neither cā he do any yll; neither doth he neede our defence. Then also, that whereas in all things that are done, there is a double consideration, one of the dede it selfe; the other of the qualitie, or forme, or maner of it: to distinguishe betwixt the two, bringeth a sufficient light to the matter. so that euer we attribute the deede it selfe, without any exception, to God alone (as in murther) the bereeuing a man of his life: the qualitie, yf it be good (as the lawfull putting a man to death for his desertes) to God also; yf it be indifferent (as in naturall death) to the course of nature whiche God hathe set: which notwithstanding euer is at [Page 11] the becke of God. Yf the qualitie be yll (as vnlawfully to take a mans lyfe from him) and so might seeme to streyne the deede so farre, that yf the deede should be adscribed to God: he also shoulde be the author of sinne, yet are these two thinges therewithall to be knowne. First, that as it is the worke of God, he euer hath some other qualitie or forme apperteyning therevnto that is good. Then also, that the yll qualitie or forme of the yll deed, is not eyther eternall with God (because the diuill him selfe the author of it, was him selfe the creature of God) or to him deriued from God at his creation (for that the goodnes of God is such, as that no yll can proceede of it: no more then darknes can come of light; of health, sicknes; of life, death, &c.): But of the diuell as of his owne, afterwarde obteyned because he did not abide in the truth. Sinne beeing by nature but the decay of righteousnes: as darkenes is, but y e want of light; sicknes no more but the want of health; and death no more but wāt of life. So that Sinne might very well firste beginne in him, when first he fell.
In the latter, that is, in the bringing in of y e remedy y t was before ordeined, there are three things to be cōsidered. first, how he prepared mankind to receaue it before that fully he brought it in. then, howe he brought forth the worke it selfe. thirdly, howe he hath euer since mainteined and aduaunced the same.
To beginne with the first of these three, we find y t he did it diuersly: somewhat otherwise in y e first age of y e world, then in y e second. In the first age of y e world (till the calling of Abraham) he did altogether (to speake of) estraunge him selfe to the world: and yet therewithall gaue notable tokens of a reconciliation made in the secret purpose of God, and that the worke therof should be accomplished when time should come. as touching y e estraunginge of him selfe, we haue to consider in what maner it was: and to what ende it was done. The maner of it appeareth in these three poynts. First, y t he droue out of Paradise our first aūcestors, immediately after y e fall; and frō the fruition of the Tree of life. Secondarily, y t afterward he chose vnto him no one people or nation in all [Page 12] the world: but onely a few particular men of diuers families. Last of all, that vnto those particulars also he did not geue any set forme of religion, or manifestation of his will: but onely delte with them by the law written in their hartes; and by extraordinary reuelation. The ende, or cause wherefore it was donne, was to teache them howe odious they were in the moste holy iudgementes of God. both to dryue them from that naturall heresie of man, to haue some good opinion of their owne righteousnes: and to prouoke them to seeke for helpe by the way of mercie. As touching the tokens of the reconciliation that I spake of, we haue in lyke maner to see, what they were: and why hee did vouchsafe to geue them. Of those tokens there were two sortes. some that insued immediately after the fall: and some that were founde in the processe of tyme that followed. Immediately after the fall, he came to rayse them vp againe: sought them out where they were hid: put them in minde of the cause of their miserie: cursed the serpent for their sakes: promised them a cōquest ouer him: cast vpon [Page] them but a gētle discipline, although their sinne were maruelous great: and made them garmentes to couer their nakednes. In the processe of time that followed in that age, he so blessed their acte of generation, that in conuenient time the earth was replenished with people: gaue them thinges nedefull for their bodies: clothed many of them with notable vertues, and politicall excellencies: and gaue vnto some, the most comfortable seale of adoption. The ende or cause wherfore he gaue them, was, both to comfort them agaynst the bitternes of that estraunging of him selfe: and also, by suche fatherly dealing, the better to allure them vnto him. In the seconde age of the world, or in all that space of time, that was betwixt the calling of Abraham, vntill the cōming of Christ, the preparation that he vsed, consisteth in foure principall poyntes. Firste, that he chose vnto him one people, the children of Israell out of all the world. Whiche is so to be taken, as that we haue out of the same to gather, that for all that time, as for any Church or people of adoption, he had no other Nation, or whole Familie [Page 13] (that we knowe of) in all the worlde, but them alone: and yet that euer he had diuers particular men of other Nations, whome he had secretly sealed, and sometimes ioyned vnto them, in their profession. And as for other fauourable dealing, though he delt very graciously with others, also: yet was he euer most gracious to them. Secondarily, by giuing thē a farther knowledge of whatsoeuer apperteyned to the worke of Redemption that was in hande, by that forme of Religion which is termed the Law; the Prophetes opening and vrging the same. as touching which we haue to consider, first, what was therein exhibited vnto them: then, howe he did applie the same to their vse. There were exhibited vnto them a couple of Couenaūts. The one that if they should performe the rule of absolute righteousnesse, to them in the Law prescribed, they shoulde bee able to liue thereby: or, which is the same, they should be able to stande in the iudgement of God, by the vertue of their owne merites. The other, that forbecause no body was able to performe it, therefore him selfe had prouided [Page] him of an other that should performe the same; and would sende him into y e world when the time should come: on whome whosoeuer should fully rest, and seeke no further, they should be able to stande by him, and by the vertue of his merites. He applyed the same to their vse two maner of wayes. First, by geuing foorth the rule of absolute righteousnes, and requiring the full performaunce of it: or els letting them vnderstande, that nothing should be able to stande before him. so to chase them away from the opinion of their owne righteousnes, that naturall heresie of all mankinde. Then, for that by the Prophetes he both gaue them to vnderstande, that there was an other way of saluation ordeyned (by the latter Couenaunt); and that there was no other but it: and also by often renewing of his promise dyd very well strengthen them, both agaynst doubtfulnesse on the one side; and agaynst the impaciencie of long wayting, on the other syde. Thirdely, by the figures and shadowes of the Leuiticall ceremonies: whereby he did notably describe the Sauiour; and the whole [Page 14] worke of Redemption by him. Last of all, about foure hundred yeeres before that the Sauiour shoulde come, he dyd as it were prouoke their appetite to couet him: both by geuing no Prophet or Vision vnto them, as before he was wonte; and by plunging their State or Common welth in deepe distresse.
To come to the second, that is, the bringing forth of the worke of Redemption it selfe, there be foure principal things to be considered. first, what time it came in. secondarily, what kind of one he was, and must nedes haue ben, that shuld performe it. thirdly, how he hath performed y e matter. last of all, how comfortable his name is vnto vs. The time wherein he personally came, was the latter end of y e second age, whē y e fulnes of time was come. so to performe his promise to y e nation, before that they should be cast of from being his peculiar people. Our Sauiour was, and nedes must haue bene both God and man. It behoued him to be god, that he might be the person y t were able to doo whatsoeuer apperteined to y e work of Redēption. It behoued him to be mā, that so he might be [Page] the partie that onely was chargeable, or that might lawfully doo it, which coulde be no other but only man. In which his manhood he had experience of our infirmities of nature: but was neuer steined with any spotte of sinne. The performāce of his worke resteth in two principall poynts. First, that he hath on our behalfe susteined in his manhood, whatsoeuer weight of vengeaunce was due to our sinne: so to answere the Iustice of God. and yet him selfe perished not, as wee should haue done, for that he was able to cast it of when he would. Then, that he hath wrought on our behalfe whatsoeuer righteousnes, or perfection the iustice of God requireth of those that should be left into the kingdome of God: that so wee might be able, by y e vertue of his merites, to come thervnto. As touching his name, the matter is this, that to our comforte, and to the strengthening of our fayth, he would be called Iesus Christ. Iesus being an Hebrewe worde, and signifying a Sauiour: Christ being a Greeke worde, and signifying Annoynted. Whiche Annoynting (beeing an olde ceremonie of [Page 15] the Leuitical Lawe, fulfilled and abrogated by Christ) doth in him signifie, that he was both ordeined of God, to be our sauiour: and also furnished with abilitie to saue. And therefore that he is in this sorte (moste effectually) annoynted our Priest, Prophet, and King: that of his fulnes we might all receyue whatsoeuer were needefull. that is, that he beeing our Priest, might make the attonement for euer betwixt God and vs: he beeing our Prophet or Teacher, might instruct vs in all things for vs to knowe: he being our king, might gouerne, both within vs by his grace, or spirite of adoption: & without vs by his power in all things els, that nothing hurt vs.
The third remaineth, that is to find out, after what maner this our Sauiour, hauing finished all for the which he came into the world, in this thirde and laste age of the world hath euer mainteined, and notably aduaūced this worke of Redemption. wherein there are three principall thinges to be considered. The first is, that notwithstanding diuers lets or hinderances that were in the way: yet it pleased [Page] God to aduaunce the publication of this worke of Redemption in such sort, that in time conuenient it was knowne & receyued throughout the world. and so, all nations inuited to the kingdome of God: or, the kingdome of God set open, not to one nation nowe, but to all beleeuers. The lettes that I speake of, were especially three. The nation of the Iewes: their Temple, and ceremonies yet remaining in estimation. Most bitter Persecution for a long time after, immediately insuing. And, when it was ceassed, most greeuous variaunce, and Heresies, that dydde then aryse oute of the peace and quietnes of the Churche. The seconde, that after this, when the people beganne generally to bee weerie of the worde of lyfe, it pleased hym, so to auenge the contempt thereof throughout the earth, that (as synce wee haue founde) he dyd in deede darken this fayre day marueilous muche. in the East, and muche of the Southe, by the abhomination of Mahomet: in the West and muche of the Northe, by that moste Idolatrous vanitie of the Churche of Rome. But [Page 16] yet he euer reserued vnto him selfe a sufficient number of witnesses, to testifie the truth to the wicked worlde, euen in the corruptest time of all, or whensoeuer the power of darknes moste preuayled. The thirde and laste, that nowe to the comforte of all his people, he dothe gloriously aduaunce the Gospell agayne, to wake vs vp agaynst his comming: and euery day, more and more dothe notably purge it from the ruste and cancre, that corruption of time had brought vnto it; and mightely enlargeth the beames of the truth, to lightē al, in al things nedeful.
Hauing so declared, both in what sorte he beganne, and after what maner hitherto he proceeded in this manifestation of himselfe, now haue we to search out, what must be the accomplishment, or finishing of it. Concerning which, he hath geuen vs before hande to vnderstande, that when the time appoynted shal come, then shalbe the day of generall iudgement, wherein he wyll finishe the whole worke. Heer therefore haue wee particularly to consider these fiue principall thinges. First, what is y e time appoynted, then, who they [Page] are that must come to iudgment. thirdly, in what maner the iudgement shall be. fourthly, what kinde of execution shall follow. last of all, howe Christ shall then resigne or gyue vp his kingdome to his Father againe.
As touching the tyme that I speake of, first of all we haue certaine likelihoodes, that it is lyke to be now very nere. Then also, we haue this vndoubted knowledge, that it shall be, so sone as God shall haue brought in the full number of his chosen people; and finished all thinges els that he had in his purpose to doe.
Those that muste come to iudgement, are, euen all, and euery one, without exception of dignitie, sexe, age, or suche like, that euer were, are, or shalbe hereafter to that present day. al which (by y t time y t the whole accompt be made) may come vnder a couple of sortes. The firste is of those that are departed before that tyme. who muste all, whether their soules were in wretchednesse, or in blessed estate, haue their owne bodyes restored to them againe. to thende, that as Soule and Body haue communicated together in suche [Page 19] thinges as they haue done: so may they both together haue their iudgement. The other is of those that shall liue at that present. who shall, first sodenly be chaunged and made such, as those are, that are risen againe: and then with the reste receaue their iudgement.
As touching the maner of that iudgement, we are geuen to vnderstande, that, our Sauiour shall come in greate glorie: the heauens and the earth shal passe at his presence: all mankinde shall be diuided or sundred into a couple of seuerall partes: & the hearts of all being plainely opened, he shall pronounce, euerlasting ioyes or blessednesse to the one; euerlasting tormentes or wretchednes to the other.
The execution that shall be done, shalbe according to the sentence pronounced. the one sorte caste downe, with the diuels to hell: the other taken vp, with him selfe to heauen. The resignatiō of his kingdome is, that so hauing finished all, he shal from that day forward rule no more as mediator (because he hath finished that worke): but euer notwithstanding as he is God, and equall to the Father.
The Person of the Holy Ghost.
VVto the Person of the holy Ghost we attribute the working of his purpose aforesaid in vs, and in all other creatures of the worlde, as his wisedome knoweth to be most agreable to that his purpose, and to the bringing forth of the same to his owne glory. Of this working of gods holy spirit, I finde two principall sortes. whereof the former is that generall working of his, whereby the vniuersall societie of all thinges in this world continueth in suche sort as we see that it doth. The other is that wherby he is occupied in some speciall kinde.
Of that his generall working withal, the principall actions are, that whatsoeuer there is in the world, from the highest to the lowest, that doth he first vpholde & mainteine, vntill the tyme appoynted do come that he will haue the same dissolued. Secondarily he doth direct, guide, and order the same; that all thinges fall out, not at auenture: but as God him selfe in his [Page 20] secret purpose hath ordeyned; as well for the tyme; as also for the maner of issue. Thirdly that he doth vnite, couple, or knit together all in one, with certaine bandes of mutuall societie, so farre as the kind or nature of euery one may beare. and that on the nedefull behalfe, both of the whole; and of euery membre or part.
Of his working with some speciall kind, there are three principal sortes. The firste and principall is the same that hee bestoweth on his chosen or peculiar people. the seconde, that which he casteth vppon the reprobate, or cast-away seede, the third, the same whereby he worketh in all inferior creatures.
As touching his working with the chosen, there are fyue principall thinges to be considered. firste, what the worke it selfe is that he worketh in them: secondarily, howe farre he worketh in them the same y t hee worketh: thirdly, by what degrees he doth it: fourthly, by what power: last of all to what ende or purpose.
To find out what the worke it selfe is, we haue to consider howe hee worketh in them. firste as they are menne; then as [Page] they are his electe nombre, or choyceflocke.
As they are men, his worke in them is no more, but that which consisteth in those three poyntes of his generall working with all: that so he may make thē in those things also, conuenient members of their common societie with all thinges els. Which is that he, according as he thinketh good, doth vpholde and mainteine them; guide & order them; and knit them together as behoueth.
As we are his choyce-flocke, he bestoweth on vs an excellent worke. For seeing that we are ordeyned or chosen to be an holy people, a peculiar inheritaunce, a kingdome of priestes, and citizens of the kingdome of God, therfore doth he frame vs to be suche as may become so holy a calling. And yet in such sorte, that first as touching naturall corruption he leaueth the same wholly vnto vs. wherein notwithstanding is to be considered, that as by the force of it we both euer are geuen vnto sinne; and also muche and often offend: so on the other side, doth he so mightely bridle y e same, that it doth not reigne [Page 17] in vs, or is not so strong against vs, that it preuaileth to our destruction. Then as touching the spirituall working of his grace that we may be decked with conuenient beauty, and such excellencies as our selues haue not, he doth both lay as it were the foundation thereof; and also rayseth vp a goodly building vppon the same. The foundation that hee layeth, is that he doth effectually call vs, or begette vs againe, or renue our mindes. which cōsisteth in two principall pointes. firste, that he doth notably translate vs from the barreine and corrupte moulde where before we griewe, the original corruption of our nature, and that, not againste, or without our willes: but with hartie misliking of our former reprobate wayes. Then, that he planteth vs in Iesus Christ: or graffeth vs into him, or into his fleshe, or manhood by mistical vnion. The building that is layd vpō this foundation cōsisteth of many notable vertues. wherof some are Capitall, or more generall: others more speciall, or suche as arise out of those others. The general vertues are these first, a good & a soūd knowledge [Page] of the Sonne, & the holy ghost then, a setled & a cōfirmed iudgemēt (in such things as concerne our saluation) forth-with arising out of this knowledge. thirdly, a feruent & a singular loue of God, for y t we fynd him to be such as he is. fourthly, to settle our selues wholly in him, both for y e whole worke of our redemption; and for whatsoeuer els we nede. last of all, such obedience, humilitie, or pliablenes of mind, as y t puting by, both man one the one side; and all other creatures in heauē, or earth on the other side: we doe a kinde of spirituall Homage, or soueraigne seruice to God, geuing ouer our selues wholly to him, to do whatsoeuer we shall finde that he requireth. Those other vertues that are more speciall, or goe more directly to some point of our dutie, are of two sortes or companies. suche as doe concerne that parte of our dutie that the spirite of God in vs worketh forth to Gods owne person: and such as it worketh forth towards the common societie wherein we lyue. Of the firste sorte there are three. Fyrste that we worshippe him, not as our selues, or others thinke good: but onely as him [Page 18] selfe hath appoynted. The seconde, y t the same manner of our worshipping be not counterfet or dissembled: but syncere, or inwardely suche, as outwardely, we doo pretende. The thirde, that to the ende we may attaine therevnto, we be not eyther altogether carelesse of the same; or, but after a common maner bent vnto it: but that we be so earnestly set therevppon, as that we do very diligētly vse such things as lead therevnto. Of the other sort there are lykewise other three. whiche are, inwardly to beare suche a loue or affection to all and to euery one as that firste we vnite or knitte our selues together to all and to euery one, in suche sorte as God shall appoint: whether they be Strangers, vnworthy, or our enemies. Secondarily, y t we studie the preseruation of all and of euery one. and that not onely Generally, that in all thinges it be well with them: but also more specially in these three pointes, his wedlocke, Substaunce, and good Name, last of al that we so content oure selues with oure owne estate whatsoeuer it be, that we neuer couet to steppe into any others.
As touching the second poynt, that is, how farre he worketh in them these most excellent graces, we haue to cōsider these two thinges. First, y t in y e person of Christ all these thinges be moste absolutely wrought: not one iote of them all wanting. so that as we are in him, we haue moste perfect righteousnes wrought: yf not in vs; yet for vs, and on our behalfe. Then, that as we consider our selues aparte (and yet as we are in Christ) it pleaseth God to worke in vs, not all those thinges aboue rehearsed; nor any greate perfection that commeth neere therevnto: but only a certaine mediocritie that is very farre distant in euery poynt (euen in those wherevnto we come nerest of all) from the perfectiō that here is described. and this, in some more, in some lesse, and for the moste part maruelous litle. when he worketh these things more abundantly, it is to shew forth how litle y e corruptiō of our nature is able to preuaile against y e power of his grace, whēsoeuer he is disposed effectually to worke therby. whē he worketh these things so sparingly, it is y t y e glory of his free gift be lesse darkned by [Page 21] the goodnes that he should worke in vs.
Concerning the third poynt, that is, by what degrees he worketh these things in the chosen or faithfull so far as it pleaseth him to work them, we haue to vnderstād; First of all, that he geueth the motion, or bringeth to minde that which he is disposed to worke in them. Secondarily, that he kindleth in them a liking of the same. Thirdly, that he trameth in their willes a consent and readines to do it. Lastly, that he worketh in them: or, bringeth foorth that motion, liking, and readines to doo it, to the deede it selfe.
As touching the fourth poynt, that is, by what power he worketh the same, we haue to consider, that there are a couple of kindes thereof: the one inwarde: the other outwarde. That which is inwarde, is the principall: and is that mercifull power of God, which also is called the grace of Iesus Christ. which hauing in vs, mystically, the like function, office, or nature, as the blood hath with the body, or the sappe with the tree, doth so make vs fruitfull in such things as are acceptable and welcome to God. That whiche is outwarde, [Page] is the same that he putteth foorth in those Meanes, and Helpes, whereby he worketh.
Concerning the meanes that I speake of, wee haue to consider these two thinges. firste, what the meanes are: then, howe it pleaseth the holy Ghost to worke by them. The meanes are foure, the worde; the Sacramentes; the Churche; and Gouernement. Vnder the worde is to be vnderstoode, principally the holy Scriptures, that is, the Olde, and the Newe Testamentes: then also whatsoeuer other instruction agreeth therwithall; whether it bee Publique, or Priuate. Publique instruction is that which is geuen in open audience, or by publique authoritie: as ordinarie Seruice, Homilies, Sermons. Priuate is that whiche passeth in mutuall conference, betweene one man an an other. The two Sacramentes, or Pledges, or Visible witnessinges of the Couenaunt of Adoption made by god with al true beleuers, are Baptisme, and the Lordes Supper. Whereof the one dothe witnesse that we are made cleane, and graffed into the body [Page 22] of Christe: the other that we haue in him all manner of fulnesse, or sufficiencie for our Redemption. The Churche is no more, but the societie or fellowshippe of those that doo professe the fayth of Christ, and therefore euer haue among them his worde, and Sacramentes, in high estimation. whiche, as we esteeme it one of the Meanes, wherby the holy Ghost worketh in vs suche thinges as apperteyne to our Redemption, is The meaning of this limitation is this first that wee take not into this accompt that parte of the Church which is Triumphant, because they are seuered from vs, and we haue no warrant that in these things it pleaseth God to helpe vs by them: but Militaunt, or those that are in their warfare heere on the earth. Secondarily, that we doo not discontent our selues, yf wee can not lay before our eyes the vniuersall or whole Churche at once, for that so we coulde haue no dealing at all with them: but content our selues with the Nationall Churche that is about vs, for that we may haue dealing with it, and by it (if it bee suche as is described) bee knitte to the whole. Thirdly, that this Churche neede not be that whiche is termed inuisible, consisting onely of the truer members, whiche are knowne onely to God, and not vnto vs: but that we neede no other whereby the holy Ghost shoulde worke, but onely that which is visible, or those that professe Christianitie, whether it bee truely, or not: for that by their outwarde profession, the holy Ghost can wel ynough bring vs to the truth. Militaunt, National, & Visible. [Page] Of Gouernment there be three sortes. First, that whiche is established in euery State, and is distributed from the fountayne three maner of wayes, and so taketh the name of Ecclesiasticall is y e whiche is occupied about the adnauncemēt or mainteinaunce of religion. Ciuile it is, as it is occupied in cases of common equitie, in a peaceable and quiet state. Martiall, or armed it is, as it seeth to y e defence of the commonwelth, by lande, and sea, at home, and abroade. Ecclesiastical, Ciuill, & Martiall. Secondarily, that whiche is meerely spirituall, and is taken vp in any congregation of their owne accord, and is called discipline, or the vse of the keies. Wherein are three principal thinges to be considered, the forme, the force, and the vse thereof. Vnto the forme apperteineth the consideration of these three. First, of the persons in whose handes it is: which are of the better and godlyer sorte; and such as them selues can like of to be ruled by. Secondarily, by what they gouerne: whiche is, by no maner of ciuile correction: but only by the wise & righte applying of the worde, and the Sacramentes, when it is done by the ordinarie minister; otherwise, onely by applying the word in mutual conference. Thirdly, what direction is left thē to leade them aright: whiche is no more, but sometimes their owne conscience or iudgement; somtimes certayne canons, decrees, or rules [Page 23] agreed vpon among thē al. The force of it is, neither to wrap offenders in any ciuile and worldly vengeaunce; nor to reward well-doers with any ciuile and worldly recompence: but to pearce into the conscience of bothe; and to shewe them in what case they stande before God in spirituall accompt: and so restrayneth, not the wilfull, or suche as haue not the feare of God; but onely the willing, and such as haue the touche of conscience. The vse of this kinde of gouernment is. not onely when the other gouernement established is agaynst Christ; but also when it goeth not in all poynts with the sinceritie of the worde. and therfore, nedefull in all states; and euer in vre with the godlyer: and yet not going agaynst the other gouernment established; nor any thing at al preiudicial thervnto. Thirdly, that which we see in euery good familie: which we may terme domesticall. Whereby parentes gouerne their children, Scholemasters their schollers, and masters their seruauntes.
The maner of the holy Ghostes working by these is this. By the worde he directeth vs in all thinges nedefull. For as [Page] touching doctrine, he riddeth vs from all damnable opinions: and teacheth vs all needefull truth. In maners, he dothe so clense vs from ill, that also we loth it: and doth so frame vs to goodnes, that he inclineth our harts towards it. By the Sacramentes he confirmeth vnto vs the Couenaunte of mercy, and establisheth our fayth in the same: so to reape the fruite therof. by Baptisme, that we are made the children of God, and knit vnto Christ; and that euer our hold therin is renewed, as neede requireth: by the Lordes Supper, that we haue plentifull Redemption in Christ Iesus; and that we seeke it onely in him. By the societie that wee haue with the Church, because him selfe dothe moste presently rule there, and hath the Scepter of his kingdome among them, by it he bringeth vs to some proofe. For besides the benefite of the worde and the Sacramentes whiche wee finde among them; he otherwise getteth vs forwarde, and carrieth vs vp to further perfection. for that, by their good example he frameth vs to doo the like: by their gouernement keepeth vs in order: and by [Page 24] their consent, company, and felowshippe doth much strēgthen vs in many things. By those three sortes of gouernment, he restrayneth our vnruly nature: incourageth vs in the way of godlines: keepeth vs in, that we breake not out: ordereth vs in good and seemely maner: and leadeth vs the way to euerlasting peace.
Concerning those helpes that I speake of, wee haue in lyke sorte to see, Firste, what they are: then, howe it pleaseth God to worke by them. The Helpes are three: Watchinge, Fastinge, and Prayer. Watchinge is, diligentlye too keepe our soules, or to see to our selues. and therefore to bee well aduysed of these two thinges: what maye hynder vs in the waye of godlynesse; and what maye further vs in the same. Fasting is eyther Publique, or Priuate. Publique is eyther a generall mournynge in the tyme of some Calamitie, eyther appearing, or present: or else a generall endeuour or styrring vppe of oure selues when some weightie matter is too bee attempted. Pryuate is eyther Ordinarie, or Extraordinarie. [Page] Ordinarie fasting is, all our whole life to liue soberly, or to vse great moderation, partly in things needefull: but especially in such things as apperteine to delectation. Extraordinarie is, when wee haue founde our selues more prone vnto sinne, or flowe to goodnes then we were wont, then to auoyde the occasions of ill, and to vse the occasions of goodnes. Prayer is the lifting vp of the hartes vnto God, when we haue sensibly founde, our selues to be nothing. him only to be all in all.
The maner of his working by these, is this. By watching, that wee doe espie what things may hinder vs; what things may further vs. By Fasting that auoyding the occasions of yll, we auoyde the yll too: and vsing the occasions of well dooing, wee also winne to the thing it selfe. By Prayer he geueth, (as neede is) from aboue, that whiche we haue not here beneath.
The laste poynte of his working in the Chosen is to consider, to what ende or purpose he so worketh in them. Which is, not to shewe foorth howe good they are in cōparison of others (as though by [Page 25] their goodnes he were first prouoked so to deale with them; when as in dede these were at the first no better then y e Reprobates): but to shew forth, as mete it was, him selfe onely. that is, his secrete purpose as touching them: the depth of his mercy: and many other poyntes of his Glorie.
The seconde poynt of his speciall working, is the same which he bestoweth on the Reprobate. As touching whiche, we haue in like sorte to consider, first, what he worketh in them: secondarily, in what quātitie or measure he worketh the same: thirdly, by what degrees he worketh it in them: fourthly, howe he dothe it, or by what power or meanes: last of al, to what ende or purpose he so worketh in them.
To finde out what he worketh in them, we haue to enter into a double consideration. first, what he worketh in them as they are Men: then, what he worketh in them as they are Reprobates.
As they are Men, and so a parte of our common societie so long as they liue, he worketh so in them, as that they may bee conueniente members of our Societie, [Page] euery one as he is ordeined to be: whether it be to leade them to that which they should do; or to restrayne them from that which they should not doo. and therefore mainteineth, vniteth, & guideth them also.
As they are Reprobates, and so not ordeined to haue any portiō with Christ, but to goe on their owne way to euerlasting perdition, the effect of his working with them resteth in two principall poyntes. that is to consider, what goodnes on y e the one side he worketh in thē: and on y e other side, what iniquitie of their owne he worketh forth out of thē, or bringeth to light. Concerning the goodnes that he worketh in them, we haue to knowe, that first as touching any true godlines, such as shall be accepted with God, he neuer planteth them in Christ, nor translateth them from the corruption of their owne nature. and so consequently, neuer worketh in them, eyther those Capitall vertues before rehearsed: or those other Braunches that should proceede out of the same. So that these, all their whole life time, bee their yeeres neuer so many, haue not one iote of true godlines in Deede, worde, or [Page 26] Thought. Then as touching a secondarie kinde of goodnes, he doth in dede both bring to passe, y t whatsoeuer they do (euen their most wicked sinnes of all) shal some way or other do good vnto others, or be to very good vse howe soeuer it fal: & also worketh in them two sortes of things, that are to good cōmendation vnto them in the eye of man. First, diuers worthy and notable qualities: eyther Natural, or Ciuile. Then also certaine apparances or likelyhoodes of those spiritual, and sound graces that he worketh in the chosen; or those graces vnperfect or maymed. as namely, a certaine kinde or likenes of our vnion with Christ: a certaine kind or shew of those Capitall vertues; knowledge; soundnes of Iudgement; Loue; Fayth; and pliablenes of minde: and a certayne kinde or shewe of al those other particular vertues, that are before sufficiētly recited. Cōcerning the other, that is, what iniquitie he worketh forth out of them, or howe he hardeneth them in their owne corruption, or leaueth the same forcible agaynst themselues, we haue to consider, that first as touching the Capitall vices that are [Page] contrary to those Capitall vertues before set downe, he hampereth them in their owne snares, or sullieth them with their owne vncleannes. which is, first, a deepe Ignoraunce (and that very wilfull) of God the Father, the Sonne, and the holy ghost. Secondarily, a cōfused iudgement, and a monstrous opinion in all thinges. Thirdly, an inwarde & a naturall lothing of God, so far as they dare; or are not restrained by earthly benefites. Fourthly, Infidelitie, or, not soundly to rest in him. Last of all, an inuincible frowardnes or hardnes of harte, or a proude loftines of mind: vtterly refusing to put by man, and other creatures, that so they mighte geue them selues wholly and onely vnto the Lorde: and euer coupling all together in such sort, that although in their fonde fancie they esteme them not all alike; yet doo they bothe make those others no better then Idolles, and wickedly robbe God of his glory. Then as touching a couple of. Braunches that are contrarie to those before recited, and doo growe or spring out of those Capitall vices? firste, as touching those that goe directly agaynst the [Page 27] honour of Gods owne person, to worship him as themselues or other like them selues, will: to haue very sawcie or vnreuerent heartes before him: and to bee careles of sounde deuotion. then, concerning the others that do apperteine to the common Societie that god hath set amōg vs, disdainefully to despise the same, little rogarding howe notably they are inuired thereunto: to haue no care of preseruation, as in generall, so likewise particularlye, neither of their neighbours wedlocke; nor of his substaunce, nor of his goode name or estimation: and euer to be discōtent with such present estate, as it pleased God to cast vpon them.
The seconde poynte of his working with the Reprobate as they are Rebrobates, is to finde out, in what quantitie or measure he worketh foorth this their iniquitie. which he doth, in some more: in some lesse: in euery one, and in all together, as his wisdome hath founde most expedient, eyther to execute on them his iuste iudgementes; or by them to exercise his chosen; or otherwise to doo his wyll and pleasure.
Thirdly, we haue to examine by what degrees he worketh in them. whiche are all one with those others that we spake of before. For out of their owne stoare he styrreth vp or bringeth forth, first the Motion: secondarily the lyking: thirdly a Readines to do it: last of all, the Committing of the acte it selfe.
Fourthly, we haue to consider in what maner, or by what power or meanes he worketh this same in thē. which also hath a double consideration. Inwardly he doth it two wayes. partly by the ministerie of Sathan: and partly by their owne redines to yll. By both which he dealeth with them two maner of waies. The one is, by making strong or forcible vpō them their owne natural corruption, geuing them ouer to be lead thereby, as before is described. The other is by setting them (as them selues also weigh thervnto) in those shewes or shadowes of sounde excellencies before recited (as if they were the things them selues) till their destruction come vppon them before they be ware. Outwardly, instrumentally, or in respect of the outwarde action he doth it by two [Page 28] poyntes of their owne corruption. The one is the great contempte that they haue as well of those ordinarie Meanes, the Worde, the Sacramentes, the Churche, and Gouernment: as also of the Helpes before recyted, Watching, Fasting, and Prayer. The other is that highe and immoderate estimation that they haue of deceiptfull groundes: whiche are naught els but Fleshe and Blood, or an arme of Fleshe. as the ouer-lashing opinion which in these dayes a number of them haue of their owne iudgement, the wisedome of man, Antiquitie, Vniuersalitie, Doctors, Councels, Succession of Bishops, Tradition of elders, Churche of Rome, Peters fayth, and such like.
Last of al is to be seene, to what ende he doth so worke in them. which neuer is, either for the sinnes sake to helpe forwarde sinne; or to bring vpon them other iniquitie then them selues would willingly fall into: but euer to bring vpon them, in the way of iust vengeaunce, the fruites of their owne vngracious wayes; to execute his owne righteous Iudgemēts; and to shewe foorth his pacience or longe-suffering, [Page] and other poyntes of his glory besides.
The thirde and last poynt of his speciall working is the same whereby he dealeth with all inferiour Creatures ordeyned to the vse of man. In which (considering that which is sayde alreadie of his generall worke withall) wee haue but these two thinges to consider. first, what is the maner of his working in them: and then the ende wherevnto it tendeth. The maner of his working in them, is eyther by the common course of nature whiche he hath already set or appoynted to euery one: or by some Extraordinarie or secret power, besides the course of nature; or els cleane contrarie therevnto. The ende whervnto this his working tendeth is, eyther to do that whervnto by course of nature those things are ordeyned: or els to doo some extraordinarie thing otherwise then the course of nature leadeth them vnto. Whiche lightly is, eyther to the helpe of the afflicted: or to the punishment of malefactors: or to the setting foorth of Gods glory.
The Conclusion.
SO we see, that as touching the whole worke of our redēption, or whatsoeuer good thing is wrought in the chosen, although in the tyme of darkenes we haue takē much to our selues, & euer by nature couet so to do in these thinges aboue all others: yet doth it all, and euery iote apperteine vnto God. For first, as touching that parte of it, that is attributed to the Father, we see very plainely, that mā can haue nothing to do with it. The election or purpose must needes be of God alone: no iote of it can any way apperteine vnto man. Then, as touching the seconde parte, whiche was the working forth of that his election or purpose; that muste needes be attributed to the Sonne: and is suche a thing, as can not in any wise come vnder the fingering of man. Last of all, concerning the third part which was the working of the same in vs; that is of such a nature, & so far passeth the strength of fleshe and blood, that no parte thereof can properly be attributed to man but only [Page] vnto the holy Neuerthelesse, althoughe there is no good thing at all wrought in vs (be it neuer so litle: euen to the least thought of all) but that in respecte of the substaunce of it, or doing the same, doth only apperteine to the Spirite of God, as to the only autor thereof: yet diuers thinges that doe apperteine to this laste part, God doth in his worde (after a sorte, or in some respect) intitle to man as namely, first, because they are wrought in vs, as in the shoppes or working houses of the holy Ghoste. secondarily, because the holy Ghoste doth euer first frame our willes to go therewithall. laste of all, because we shall haue the rewarde that apperteineth therevnto by the promisse of God. And yet not so, that he betrayeth his owne glory, wrongfully geuing the same to whom it doth not apperteine (being euer redy, yf so it be takē, to chalenge it wholly vnto him selfe): but only, eyther to our comfort, for that so he geueth vs hope of Retribulation or rewarde: or to our encouragement, for that so geuing vs the name to haue done somewhat, or geuing vs the prayse of the deede, he doth allure vs with better chiere to go on forward. Ghost.
Of him, and through him, and for him are all thinges. to whome be glorie for euer. Amen.
Rom. 11. E. 36.