desired to eate this Passeover with you Wherefore from the nature and subject of Sacraments is drawne this demonstrative proofe What God hath instituted for his houshold and children that hypocrites and aliens from the Church ought not to receive 2. Paul interdicteth all the wicked without any exception from coming unto this holy Supper by words authentick in which namely he commandeth that every man try and examine himselfe and so eat of that bread and drink of that cup. 3. Because when hypocrites wicked men presse and thrust forwards themselves unto this mystery they eat and drink their owne judgement and become guilty of Christs body and bloud For he that eateth and drinketh unworthily eateth and drinketh his owne damnation 4. Unto these may be adjoyned also generall restimonies of Scripture whereby unbeleevers are forbidden to come unto the Supper Mat. 5.24 Esay 66.3 Rom. 2.25 and the use of the Sacraments frequented by irrepentant and impenitent men condemned Leave there thine offering before the altar first be reconciled to thy brother and then come and offer thy gift He that killeth a bullock is as if he slew a man If thou be a trasgressour of the Law thy circumcision is made uncircumcision Object 1. God commandeth that all use the Sacraments and Christ saith Take drink ye all of this therefore if wicked men approach unto the Lords Table they offend not Answ To the Antecedent we answer that God indeed injoyneth all men the Sacraments namely the lawful and right use which is not without faith and repentance He commandeth that all be baptized and resort unto the Supper but he commandeth farther that all beleeve and repent Repent and be baptized Acts 2.38 1 Cor. 11 28. Let every man examine himselfe Object 2. We are all unworthy Therefore all must abstaine Ans To the Antecedent By nature and in our selves we are all unworthy but we are made worthy by the grace of Christ if we bring faith and a good conscience In Johan tract Augustine saith Come with boldnesse it is bread and not poyson No mans unworthinesse therefore ought to with-draw and with-hold him because all that bring faith and repentance are worthy To him will I look that is poore and of a contrite spirit Esay 66.2 and trembleth at my words Object 3. They who avoid the profaning of the Lords Supper doe well But they who refraine from the Lords Supper in respect of some hatred they beare to others or for some other sins avoid the profaning of the Supper Therefore they doe well Ans The Major must be distinguished They who avoid the profaning of the Supper doe well if they avoid it in such sort as they ought namely by repenting themselves of those sinnes which have beene the causes of their refraining but they doe very ill who avoid it persevering in their sinnes hypocrisie and hatred For these men heap sin upon sin and adde contempt to their former profanation and the rule is sound that Evill is not to be done that good may come thereof 2. What the wicked receive in the Lords Supper Eight proofs that the wicked receive nothing but the bare signes in the Supper THe wicked and hypocrites coming to the Lords Supper receive not the things signified to wit Christs body and bloud but the bare signes of bread and wine and those to their judgement and damnation This is proved John 6.56 57. 1. From the definition of eating To eat Christ is through faith to be made partakers of his merit efficacy and benefits as it is said He that eateth me liveth by me dwelleth in me and I in him But the wicked and unfaithfull are not partakers of Christ Therefore they ear not Christ 2. From the manner and instrument of eating Christs body is eaten by faith alone For we apprehend Christ with his benefits by faith only and Christs body is the meat and food of the soule not of the belly of the heart not of the mouth as it is well expressed in Luthers Catechisme These words FOR YOV require beleeving or faithfull hearts But the wicked and hypocrites are destitute of faith Therefore they receive not Christs body 3. Christ in the Supper offereth his body to be eaten of them onely for whom he offered himselfe on the Crosse But he offered himselfe on the Crosse for the faithfull only not for the wicked and hypocrites I pray not for the world but for them which beleeve This is my body John 17.9 which is given for you John 6.36 4. Christs body is the quickning bread which whosoever receiveth receiveth life therewithall For Christs spirit is not separate from his body He that eateth my flesh dwelleth in me and I in him But the wicked receiving the signes receive not life Therefore the wicked receive the signes without the things signified 5. The unfaithfull eat and drink their own damnation Therefore the doe not eat Christs body and bloud The argument is of force by the rule of Contraries For To eat their own damnation is through incredulity and abusing of the Sacraments What is to eate his owne damnation to be abalienated and repelled from Christ and all his blessings or through abusing of the Sacraments being received without faith and repentance grievously to offend God and so to draw upon themselves temporall and everlasting punishment except they repent What it is to eate Christ Contrariwise To eat Christ is through faith to be made partakers of his merit efficacie and benefits For no man can eat Christ and not withall be made by faith partaker of his merit efficacie and gifts No man therefore can both eat Christ and withall eat his own damnation 1 Cor. 10.11 6. When Paul saith Yee cannot be partakers of the Lords Table and of the table of Devils then bereaves he the wicked of some thing in the Lords Table whereof they can have no part But they at the Lords Table partake of the signes bread and wine Therefore he depriveth them of the participation of Christs body and bloud the things signified Object Ye cannot that is with a good conscience and to salvation Ans This is a false glosse For the Apostle reasoneth not from an inconvenience but from an impossibility Ye ought not to partake with them that sacrifice to Idols why because this is to partake with Devils But it is impossible that yee should be partakers of the Table of the Devils Mat. 6.24 and of the Lords Table because soothly it is impossible to serve two Masters as Christ speaketh No man can serve two Masters Ye cannot serve God and Mammon so the Apostle also speaketh in the same sense Ye cannot be partakers of the Lords Table and of the table of Devils Mat. 15.25 7. Christ saith It is not meet to cast the childrens bread unto dogs But Christs body is the childrens bread that is the bread of the faithfull Mat. 7.6 Therefore Christ casteth not
for it doth not say That he might obtaine the grace of God justice and life eternall but that he might acquire it Then if it should use the same word obtained this would helpe nothing the cothurne for it doth not say for all but that to us to wit beleevers of whom the question is What beleevest thou when thou sayest he suffered Grace c. he might acquire But the Catechisme evidently tieth them with a contradiction For it speakes of the reall acquisition of grace or restitution into the state of grace Acts 20.28 with which Christ is said to have purchased the Church of God with his owne bloud that is to have restored her into the state of grace If then he purchased be all one with he obtained it follows that to obtaine is all one with to restore into the state of grace which they deny and to obtaine reconciliation for all is the same that to restore into the state of grace by denying of which in the Conference they tye themselves againe with the knot of contradiction Coll. p. 497. Nor can they free themselves of this knot by objecting that in the same Answer Christ is said to have sustained the wrath of God against the sins of all mankinde for these words will not suffer themselves to be thus glossed upon and wrested That Christ by his death hath reconciled all mankinde or hath impetrated reconciliation and remission of sins to all mankinde for to whom he purchased this or as they speake hath impetrated the subsequent words teach that by his passion c. But they declare and amplifie the cause and matter of his passion to have beene this to wit The sense and induring of Gods wrath kindled against the sins not of some men but of all mankinde from whence is made an universality of sin and of Gods wrath suffered by Christ against sin but no wayes an universality of reconciliation obtained or restored to all for the impetration or restitution of reconciliation declares the end and fruit of the passion but these words speake not of the end and fruit but of the efficiency and matter of the passion The knot then remaines and in vaine do they seeke a pretext for their buskin in the Catechisme Lastly Coll. p. 171. I finde in the Conference one cunning trick devised to elude the contradiction where they write That the passion and death of Christ doth in order precede both faith and infidelity and therefore the Remonstrants thinke it an absurdity that Christ died for the faithfull and Infidels as Infidels and that they assented he did die for all men of whom afterward some became Infidels some beleevers for they discerned betweene the state of a sinner before his infidelity and in it and so they thinke they have sufficiently salved this contradiction Christ died for all and singular and Christ died not for Infidels whereof there be many but indeed they loose not the knot with these subtleties and new tragicall phrases but they lay open the hidden ulcer of their mindes and the mystery of the new prophesies Therefore let us examine the particulars 1. Though we grant that Christs death and passion do in order precede faith yet 't is false that it goeth before infidelity in order for infidelity in order goeth before mans sin and his enmity against God as in order the cause precedes the effect but sin and mans enmity against God in order precede the passion and death of Christ as the Apostle witnesseth For Christ when as yet we were without strength in his owne time he died for the wicked Rom. 5.6 8 9. also When as yet we were sinners and enemies we were reconciled by the death of his Son therefore infidelity in order precedes the passion and death of Christ Againe there is no consequence Christs death in order precedes faith and infidelity therefore it is absurd to say that Christ died for the faithfull and unfaithfull as they were such for they delude us under the fallacy of non causa for whatsoever becomes of the order of faith and infidelity to Christs death it is most true that Christ died for beleevers and unbeleevers as they were such removing the hidden equivocations Of unbeleevers we have shewed out of the Apostle testimonie for if it be most true that Christ died for sinners and enemies as they were such to wit antecedently that is who in order were sinners and enemies before Christs death then it is most true that Christ died for Infidels as they were such to wit antecedently that is who in order before Christs death were Infidels after ceased to be wicked unbeleevers enemies by reason of their faith The same is also most true of beleevers and that whether Christs death be absolutely considered in it selfe or in relation to Christs intention and the Fathers counsell If we absolutely consider Christs death as in order it goeth before faith we conclude that it is absurd to say that Christ died for the faithfull as such antecedently that is whose faith in order went before Christs death for so beliefe must goe before the thing beleeved which is absurd whereas in such relatives beliefe is posterior to the thing beleeved as knowledge to the thing knowne the sensitive act to the sensible object according to Aristotle But it is no absurdity if we say In Categ c. 8. that Christ died for the faithfull as such consequently that is whose faith looking on Christs death and applying it to themselves might attaine the fruit and efficacy thereof for in this sense our Saviour Christ plainly saith Joh. 17.19 20. John 15.13 John 10.51 that he prayeth and sanctifieth himselfe for those that should beleeve in him that he layeth downe his life for his friends and sheepe to wit consequently who in order after the beliefe of Christs death should be beleevers friends and sheepe But relatively to our Saviours intention and his Fathers counsell if we speake of Christs death as in this Question we ought to speake and understand the phrase to die for another is the most proper signification as was said above it is most true that Christ died and that he would and should die onely for the faithfull as they are such that is for such as should make his death by faith their owne not for Infidels as they are such that is for such as by infidelity should neglect and contemne his death On the contrary it is absurd to say that Christ in that most proper sense did not die nor would nor should die onely for the faithfull but also that he died and that he should and would have died for Infidels as they are such For that this is not onely repugnant to holy Writ and to the event by which we ought to judge what our Saviours will and his Fathers counsell was but that it implies also a manifest contradiction the Remonstrants owne conscience will tell them 3. In that they assent that Christ died for
hypocrites have 3. In extent It comprehendeth the rest but is not comprehended by them Justifying faith therefore differeth from Historicall faith in that it alwayes comprehendeth Historicall but this is not sufficient to make a justifying faith as neither are the other two And it differeth from them all because by justifying faith alone righteousnesse and inheritance is obtained For if as the Apostle saith we are justified by faith and faith is imputed for righteousnesse 4. In effect end It only obtaineth the inheritance Rom. 3.28 Rom. 4.5 and the inheritance is by faith that faith then shall be one of these four But it is not historicall faith for then the divels also should be accounted righteous and heirs of the promise neither temporary for that is rejected by Christ nor the faith of miracles for if so Judas also should be heir Righteousnesse therefore and the inheritance is of justifying faith alone which indeed is properly simply and absolutely termed faith in the Scripture and is peculiar to the elect and chosen No man knoweth what justifying faith is but hee that hath it Now what justifying faith is no man truly understandeth but he who hath it for he that beleeveth knoweth that he doth beleeve as he who never saw or tasted hony knoweth not of what quality it is in the taste though you tell him much of the sweetnesse of hony But whosoever truly beleeveth that is hath a saving faith he both hath experience in himself of these things and also is able to declare them to others For 1. He being convicted thereof in his conscience knoweth Properties of justifying faith John 3.36 that whatsoever things are spoken in the Scripture are true and divine For faith is builded upon a certain or assured and divine testimony otherwise it were not a full perswasion 2. He findeth himself bound to beleeve them for if we confesse them to be true it is then just and meet that we should assent unto them 3. He principally respecteth imbraceth and applyeth to himselfe the promise of grace and of free remission of sins righteousnesse and life everlasting by and for Christ as it is said John 8.36 Hee which beleeveth in the Son of God hath life everlasting 4. He being emboldned on this confidence relyeth on the present grace of God and out of it doth thus gather and conclude of further grace By the present love of God towards mee and the beginnings of the first fruits of the holy Ghost which so great blessings God imparteth unto me I certainly resolve and am perswaded that God will never change his good will towards me sith he himselfe is unchangeable and his gifts without repentance therefore I hope also for a consummation and accomplishment of these blessings that is for plenary and full redemption 5. He rejoyceth in the present blessings which he hath but most of all in the certain and perfect salvation to come and this is that peace of conscience which passeth all mens understanding 6. Hee hath a will to obey the doctrine of the Prophets and Apostles without any exception in doing or suffering whatsoever is therein commanded If I will beleeve God I must obey his will and think that this his will is not revealed unto us from men but from him Wherefore a man indued with justifying faith doth that duty which is imposed upon him strive the world and the divell never so much against him and undergoeth beareth and suffereth whatsoever adversities for the glory of God cheerfully and boldly having God his most benign and good Father 7. He is certain that his faith though it be in this life imperfect and languishing and oftentimes very much eclipsed yet being builded upon the promise of God which is unchangeable doth never altogether faile or die but the purpose which it hath of beleeving and obeying God continueth it striveth with doubts and temptations and at length vanquisheth and in the celestiall life which is to come shall be changed into a full and most certain knowledge of God and his will where we shall see God face to face 1 Cor. 13.12 All this whosoever truly beleeveth he feeleth sensibly in himself and whosoever feeleth this sensibly in himselfe he truly beleeveth 4. How faith and hope differ Faith apprehendeth things present hope respecteth things to come JUstifying faith is not confounded with hope though they both respect the same benefits for faith taketh hold of the present good as remission of sins or reconciliation and regeneration or the beginning of obedience and life everlasting in us Hope eyeth the good to come as the continuance of our reconciliation and the perfecting or accomplishment of everlasting life or our conformity with God that is full delivery from all evill Object Life everlasting is a thing to come We beleeve life everlasting We beleeve therefore that which is to come that is faith is also of things to come and so faith is hope it self Ans The Major must be distinguished Life everlasting is to come true as concerning the consummation or accomplishment thereof in this respect it is not now simply beleeved but hoped for We are saved by hope Rom. 8.24 1 John 3.2 How life everlasting is a present and how a future good Now we are the sons of God but it doth not appear what we shall be Life everlasting is also a present good 1. As concerning the will and unchangeable purpose of God who hath decreed from everlasting that which he hath begun in us and will also in due time accomplish it 2. As concerning the beginning thereof in this present life for everlasting life is begun here in the elect by the holy Ghost and in this respect is not hoped but beleeved according to those aphorismes and brief sentences of Scripture He that beleeveth in the Son hath life everlasting John 5.24 and hath passed from death unto life John 17.3 This is life eternall that they know thee to be the only very God and whom thou hast sent Jesus Christ. By faith then we are certain that those blessings which as yet we have not are not withstanding ours for Gods promise and for the unchangeable will in God to give them us but in certain hope we look for them as concerning their accomplishment The summe is There is one and the same act and operation of faith and hope but they differ in consideration It is called faith as it doth apprehend things to come as if they were present in regard of the unchangeablenesse of Gods will it is called hope as it doth certainly look for the bestowing of those things And in this sense the Apostle saith that faith is conversant in things hoped for Faith saith he is the ground and substance of things hoped for Hebr. 11.1 that is it is that which maketh things which are hoped for to be extant and present and is the evidence of things which appear not or are not seen to
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
reason of the latter is because all the elect and faithfull and they alone doe by faith apply unto themselves the merit of Christs death and by his application obtaine the efficacy thereof even their justification and salvation according to that saying of Scripture He which beleeveth in the Son hath life everlasting The rest are excluded from this efficacy of Christs death by their own infidelity according as it followeth in the same place He which beleeveth not shall not see life but the wrath of God abideth on him Wherefore John 3.36 whom the Scripture cancelleth from the participation of the efficacy of Christs death for them Christ cannot be said to have died with respect of the efficacy of his death but in respect only of the sufficiency of his sacrifice because the death of Christ is sufficient to save them if they beleeved but it saveth them not because they beleeve not If any demand what the will of Christ herein was whether he had a will to die for all hee is answered by the same distinction For as hee died so would hee die Whether Christ would die for all men As therefore he died for all in respect of the sufficiency of his ransome but for the faithfull alone in regard of the efficacy of the same so would hee also die for all in generall as concerning the sufficiency of his merit that is hee would in most sufficient maner demerit for all by his death grace righteousnesse and life everlasting seeing he would that nothing should be wanting on his part that there should be no defect in his merit that so all the wicked and reprobate might perish without excuse But for the elect alone hee would die as touching the efficacy of his merit that is hee would not only sufficiently merit grace and salvation but also effectually impart them on the elect alone namely hee would give unto them faith and the holy Ghost and accomplish or effect in them that they should apply unto themselves by faith the benefits of his death and so obtain the fruits thereof In this sense Christ is well said to have died in a different maner for the faithfull and unfaithfull Neither hath this interpretation any inconvenience consequent thereon but accordeth not only with Scripture but even with very experience also both which testifie unto us that the salve of sin and death is most sufficiently and plentifully offered in the Gospel unto all but it is applyed and it cureth the faithfull alone The whole current of Scripture restraineth the efficacy of redemption to some particulars only as to Christs sheep to the elect and to the beleeving whereas on the other side it apparently abandoneth and sequestreth from the grace of Christ the reprobate and unfaithfull as long as they remain such What concord hath Christ with Belial or what part hath the beleever with the infidell Again 2 Cor. 6.15 Christ prayed for the Elect only and beleeving and such as hereafter should beleeve on him I pray not for the world but for those whom thou hast given mee If Christ would not pray for the world to wit for the unfaithfull much lesse would he so die for them John 27.9 as by his death to effect their salvation For it is a lesse thing to pray for a man than to die for him and intercession and suffering of death are the two individuall or inseparable parts of Christs sacrifice of which if Christ deny the ungodly the one who is he that dareth reach out unto them the other Lastly the sounder Fathers and Schoole-men doe thus restraine these texts of Scriptures The opinion of Fathers herein Aug ad cap. ob cap. 1 in Ioh. tract 52. serm 137. de temp Cyr. in Ioh. lib. 11 cap. 19. Prospâ—r ad cap. Gallorum Lumb lib. 3. dist 22 Sum. de veâ—it Mat. 26. Quaft 7. and distinguish on them as we doe especially Augustine Cyril and Prosper Lombard thus writeth Christ offered up himself to God the Trinity for all men as touching the sufficiency of the price pay'd but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate Thomas saith The merit of Christ as concerning the sufficiency thereof equally belongeth unto all but not concerning the efficacy which hapneth partly by reason of free-will and partly by reason of Gods election whereby the effects and fruits of Christs merits are mercifully bestowed on some and by the just judgement of God are with-held from others This is the language of other School-men also Whence it is evident that Christ so died for all that notwithstanding the benefits of his death properly concern the faithfull alone to whom only they are availeable Object 1. The promise of the Gospel is universall as appeareth in that Christ saith Come unto mee all And againe That every man might be saved Also That hee might have mercy on all Therefore it concerneth not the faithfull alone Ans The promise indeed is universall but in regard of the faithfull and penitent For to extend it unto filthy dogs and hogs that is to the reprobate were open blasphemy There is saith Ambrose a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all This manner of restraint is deduced out of the very letter of the promise John 3.16 Rom. 322. That every one which beleeveth should not perish but have everlasting life The righteousnesse of God by the faith of Christ Jesus unto all and upon all that beleeve Come unto mee all yee which labour and travell and I will refresh you Hee is rich unto all that call upon him Whosoever shall call on the name of the Lord shall be saved Mat. 11.28 Acts 2.21 Heb. 5.9 Mat. 7.6 Hee is made the authour of salvation unto all that obey him And out of the words of Christ Give not that which is holy unto dogs and cast not pearles before swine Obj. 2. Christ died for all Therefore his death appertaineth not to the faithfull only Answ Christ died for all as touching the merit and sufficiency of his ransom for the faithfull only as touching the application and efficacy thereof For inasmuch as the death of Christ is imparted unto them and profiteth them only it is rightly said to appertain properly unto them alone as before hath bin proved at large Quest 41. To what end was he buried also Ans That thereby he might make manifest that he was dead indeed a Act. 13.29 Mat. 27.59 60 Luk. 23.52 The Explication THE causes of Christs buriall are many For 1. He would be buried in testimony of his true death that we might know that hee was dead indeed For the living are not buried but the dead only As then after his resurrection hee offered himselfe to be seen handled c. for evident proof of the truth of his body raised from death so after his death he offered his body to be
satisfaction of Christ are correlatives that is have a mutuall respect each to other the one being that which receiveth and the other that which is received This kind of speech is well and probably used because hereby faith is understood of the formall cause of justification that so the sense may be Christs merit justifieth us and not faith it selfe that which is apprehended doth justifie us and not the instrument which doth apprehend Neverthelesse this proposition We are justified by faith may be understood also without relation to wit we are justified by faith as a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like Rom. 4.3 are necessarily to be understood with a relation to Christs merit and justice Faith was imputed unto him for righteousnesse as faith is the apprehending instrument of righteousnesse apprehended faith being as it were the hand wherewith the justice of Christ is received Quest 61. Why affirmest thou that thou art made righteous by faith only Answ Not for that I please God through the worthinesse of meere faith but because onely the satisfaction righteousnesse and holinesse of Christ is my righteousnesse before God a 1 Cor. 1.30 2.2 and I cannot take hold of it or apply it unto my selfe and other way than by faith b 1 Joh. 5.20 The Explication Three causes why faith alone justifieth WE say we are justified by faith alone 1. Because we are justified by the object of faith onely to wit by the merit of Christ alone besides which there is no justice of ours nor any part thereof For we are justified freely for Christs sake without works There is nothing which can be our justice and righteousnesse before God either in whole or in part besides Christs merit only by receiving and beleeving anothers justice we are justified not by working nor by meriting but by an apprehension and acceptation only we are just and righteous All works are excluded yea faith it selfe as it is a vertue or work 2. Because the proper act and operation of faith is for a man to apprehend and apply unto himself Christs righteousnesse yea faith is nothing else than the acceptation it self or apprehension of anothers justice or of the merit of Christ 3. Because faith only is the instrument which apprehendeth Christs satisfaction Hence it is evident for what causes we are to retain the exclusive particle Onely Foure causes why we are to maintaine against Papists that faith only justifieth Rom. 3 24 28. Marke 5 36. and to maintaine it against the Papists namely 1. For declaration of that which Paul speaketh Wee are justified freely by grace without works likewise of that which Christ saith Onely beleeve 2. That whatsoever works and merits of ours or of others may be excluded from being causes of justification and faith may be understood only with relation and respect to Christs merit which is our justice 3. That not only our merits but even faith it self may be wholly excluded from that which is received by faith and the sense may be we are justified by faith alone that is not by meriting but only by receiving as when wee say This poor man is enriched only by receiving the almes of charitable disposed people where all works and merits yea the very receiving of almes if it be considered as a merit are excluded Therefore Paul saith alwaies that we are justified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as by an instrument but no where faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as the Papists say who will admit both these manners of speaking as if faith were not indeed the application whereby we apply unto our selves Christs justice but were also besides a certain work or merit whereby we deserve to be just which is quite repugnant to the nature of faith For if for faith we were just and righteous then faith were now no longer an acceptation of anothers righteousnesse but were a merit and cause of our own justice neither should it receive anothers satisfaction which now it should have no need of 4. That we may know what necessity there is of faith unto justification and may understand that we are not justified by the merit of faith and yet are not justified without faith apprehending the justice of Christ because it is the proper act of faith to lay hold on his righteousnesse 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle Origen in Rom. libro tertio capite tertio Ambr. in Rom. 3. In cap. 10. by faith only Origen The Apostle saith that the justification of faith only is sufficient so that if a man beleeve onely hee may be justified yea though hee performe no work Ambrose They are justified freely who working nothing and rendring no recompence are justified by faith onely through the gift of God Again Ambrose How then may the Jewes thinke themselves to be justified by the works of the law with the justification of Abraham where they see that Abraham was not justified by the works of the law but by faith onely The law therefore needeth not when a sinner is justified before God by faith only In cap. 10. In 1. ad Cor. 1.4 And in the same place the exclusive particle Only is often reiterated The same Ambrose saith Because this is decreed by God that hee which beleeveth in Christ should be saved without any work receiving freely by faith only remission of sins Wee are therefore justified by faith onely that is by Christs merit onely received by faith This we must constantly maintain and defend 1. For Gods glory that Christs sacrifice be not extenuated 2. For our owne comfort that we may be assured that our righteousnesse dependeth not on our works for so should wee lose it many thousand times but only on the sacrifice and merit of Christ ON THE 24. SABBATH Quest 62. Why cannot our good workes be righteousnesse or some part of righteousnesse before God Ans Because that righteousnesse which must stand fast before the judgement of God must be in all points perfect and agreeable to the law of God a Gal. 3.10 Deut. 27.36 Now our workes even the best of them are imperfect in this life and defiled with sin b Esay 64.6 The Explication IN the former Questions the true doctrine of Justification hath been made manifest and confirmed It followeth that we proceed to the confutation of the Popish doctrine affirming that we are justified by workes or partly by faith and partly by works The argument is thus framed The justice which may stand in Gods judgement must be perfectly absolute and agreeable on all parts with Gods Law But our very best workes in this life are imperfect and stained with sin Therefore our very best workes cannot be our justice in the judgment of God neither in part nor wholly The Major
in the males in asmuch as To be born of circumcised parents was to them in stead of circumcision The women therefore were circumcised in the men that is were reputed circumcised because they sprung of them whence Christ calleth a holy woman a daughter of Abraham Luke 13.16 and the sons of Jacob oppose these two between themselves our sister and and uncircumcised person when they said Wee cannot give our sister to an uncircumcised man Gen. 34.14 Wherefore God excepted the woman in times past from circumcision and determinately set down the circumstance of the eighth day but in baptism these circumstances of sex and age are not expresly mentioned but there is a generall commandement that all the children of the godly must by this symbole be ingraffed into the Church whether that be done on the eighth day or presently after their birth OF CIRCUMCISION THe two last Questions touching baptisme before proposed have relation to the doctrine of circumcision and whatsoever can be said of circumcision is fitly annexed to the doctrine of baptisme It remaineth therefore that we briefly discusse those Questions which are especially to be observed concerning circumcision 1. What circumcision was 2. Why it was instituted 3. Why abolished again 4. What succeeded in place thereof 5. How baptisme and circumcision agree and how they differ 6. Why Christ was circumcised 1. What circumcision was CIrcumcision was a rite and ceremony whereby all the males among the children of Israel were by Gods commandement circumcised that this rite might be a seal of the covenant made with Abrahams posterity Or It was a cutting off of the fore-skin from all the men-children of the people of Israel enjoyned by God to be a signe of the covenant entered with Abraham and his posterity signifying and sealing unto them the cutting off of the fore-skin of their hearts by the promised seed which should be born distinguishing them from other nations and binding them to faith and obedience towards God Gen. 17.10 This is my covenant which ye shall keep between me and you and thy seed after thee Let every man-child among you be circumcised Rom. 14.1 He received the signe of circumcision as the seal of the righteousnesse of faith The Lord thy God will circumcise thine heart Deut. 30.6 and the heart of thy seed c. Circumcision therefore bound the Jewes only other nations had free choise if they perhaps imbraced the Jewish religion and repaired to their Church to be circumcised or not circumcised Wee must here observe that they of the old Testament were of three sorts Three estates of men in the old Testament Israelites There were Israelites which were of Abrahams posterity and were necessarily bound by the law to observe circumcision and other ceremonies Proselytes There were Proselytes that is out-comers who came from out of the Gentiles to enter the Jewish religion and for confirmation of their faith they yeelded themselves to circumcision and to the whole ceremoniall law Of these mention is made Acts 2.10 Mat. 23.15 Religious men There were religious men converted from Gentilisme to the Jewish religion who beleeved the doctrine and promises of God but were not circumcised nor observed the ceremoniall law because it was lawfull for the Gentiles to submit or not submit themselves to circumcision and the ceremoniall law Such were Naaman the Syrian the Ethiopian eunuch and others specified in the Acts Acts 2.5 See the fourth Objection of the Anabapt p. 743. There were dwelling in Jerusalem Jews men that feared God Object The men children onely were circumcised Therefore the women it seemeth were excluded from grace Ans No for the women were comprehended in the circumcision of the men and sith God spared their weak sex it sufficed that they should be reckoned for the seed of Abraham and have interest in the covenant in that they came of circumcised parents 2. What were the ends of circumcision CIrcumcision was instituted 1. That it might be a signe of the grace of God towards Abrahams posterity and that doubly First That God would receive into the covenant the beleevers by the Messias who was to come Secondly That he would give them the land of Canaan and grant his Church a certain place there untill the coming of the Messias 2. That it might be a bond to bind Abraham and his seed unto thankefulnesse or to faith and repentance and so to keep the whole law 3. That it might be a mark to distinguish the Jewes from other nations and sects 4. That it might be a sacrament of initiating and receiving them into the visible Church 5. That it might be an accusation and a signification of uncleannesse by naturall propagation in all men Or That it might be a remembrance unto them of naturall uncleannesse and of casting from them the masse of sin especially of uncleannesse Deut. 10.16 rebelling against the law of chastity Circumcise the fore-skin of your hearts and be not any more stiffe-necked Jerem. 4.4 Be circumcised unto the Lord and take away the foreskins of your hearts 6. That it might be a signe which should shew and signifie that the means of their deliverance through Christ which was to come should not come else whence then from the bloud of Abraham Gen. 22.18 In thy seed shall all nations be blessed 3. Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited for among other things it signified that the Messias promised unto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the severing of the Jewes from all other nations but now the Church that difference being abolished is collected and gathered out of all nations Wherefore the Messias being exhibited and the difference of that people from other nations being revoked the type of circumcision was likewise to be cancelled For it is a point of a wise Law-giver when the causes are changed to alter such lawes and decrees also as depend on them and concern them And now the Sacrament of baptism performeth the same unto us which circumcision did unto them Moreover as circumcision was a signe unto them of their receiving into the people of God so is baptism unto us the first mark which severeth the Church from the wicked 4. What succeeded in place of circumcision Baptisme succeeded circumcision What the succeeding of one Sacrament in place of another is BAptism in the new Testament succeeded in place of circumcision One Sacrament succeedeth another when one being abolished another is substituted in the room thereof and that so that under divers rites and ceremonies the same thing be signified and so as to have the same use and end which the former Sacrament had That baptisme thus succeeded circumcision is proved 1. By the authority of Paul the Apostle Col. 2.11 12 13. In whom also ye are circumcised
of the world 1 John 2.2 Christ is the propitiation for our sins not for ours alone but also for the sins of the whole world III. But this we know that this is the immoveable and Catholick doctrine of the Gospel John 3.18.38 He that beleeves in the Son of God hath life eternall he that beleeveth not in the Son shall not see life but the wrath of God remaineth on him IV. Although then this most divine Panace or Catholicke remedie is proposed to all in the a Gospell yet we beleeve that no efficacy of it can be transfused except there be an applying of this by faith in the Son of b God even as there can be no efficacy in Physick or medicaments except the sick patient hearken to the Physician and apply his c medicines which metaphor the Holy Ghost useth in this case Testimonies of Scripture and of Divines a Mat. 11.28 Come to me all you who are weary and heavy laden and I will cause you to rest Mark 16.15 Preach the Gospell to all Creatures b John 3.36 He that beleeves in the Son hath life eternall but he that obeyeth not the Son shall not see life but the wrath of God remaineth on him John 8.24 Except you beleeve that I am he you shall die in your sins Esay 7.9 If you beleeve not my words it is because you are not stable Mark 16.16 He that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned c Chemnitius Harmon Evangel l. 2. pag. 83. As drugs will not benefit the sick man that makes no use of them so the vertue of Christs passion is sufficient to take away the sins of all the world but is onely effectuall to them who receive this Lamb. d Esay 53.5 With his stripes ue are healed 1 Pet. 2.24 With whose stripes you are healed V. It is then out of doubt that all they and onely they are partakers of the efficacy of Christs death that is of redemption reconciliation with God remission of sins righteousnesse and eternall life so many as receive by faith these benefits in the a Gospel but such as passe over this life without faith remaine for ever excluded from this power and benefits of his b death Testimonies of Scripture a John 1.12 To all that received him he gave this power to become the sons of God to wit to such as beleeve in him John 5.24 Verily verily I say unto you whosoever heareth my words and beleeveth in him that sent me hath life eternall John 6.40 This is the will of him that sent me that all who behold the Son and beleeve in him should have eternall life Acts 10.43 To him bare all the Prophets witnesse that every one who beleeveth in him shall receive remission of sins by his Name Heb. 5.9 Being consecrated he is made author of eternall salvation to all that hearken to him b John 3.18 He that beleeveth not in him is condemned already because he beleeveth not in the Name of the onely begotten Son of God Ibid. ver 36. Who obeyeth not the Son he shall not see life but the wrath of God remaineth upon him 1 Cor. 6.9 Doe you not know that the unjust shall not have the inheritance of God Revel 22.15 Without shall be dogs and whoremongers Gal. 4.30 Cast out the hand-maid and her Son for the son of the hand-maid shall not inherit with the son of the free-woman VI. We know that the Evangelicall promises are universall and appertaine to all but not to the incredulous and unconverted Turks Jews Heathens Epicures so long as they remaine such but to all beleevers for to all promises there is the condition of faith in Christ annexed either implicitely or explicitely that which the plain text of Scripture a sheweth Testimonies of Scripture a John 3.16 That whosoever beleeveth in him might not perish but have life eternall Rom. 3.22 The righteousnesse of God by faith in Jesus Christ towards all and on all that beleeve Acts 10.43 To him bare all the Prophets witnesse that whosoever beleeveth on him shall receive remission of sins through his Name Gal. 3.22 The Scripture hath shut up all under sin that the promise of faith in Christ Jesus might be given to all beleevers VII When the Scripture then saith that Christ died a for all that he gave himselfe a ransome b for all that he died c for all that he is a propitiation for the sins of the whole d world this is necessarily understood either of the greatnesse of the price or of the sufficiency of his merit for all men or of the effectual redemption of all Jews and Gentiles that embrace by faith the benefits of his death For in these saith Ambrose a certaine e kinde of universality is conceived And this is no more repugnant to the doctrine of the Gospell then if some should say that Christ by his death did indifferently redeeme and reconcile to God faithfull Christians and faithlesse Turks Heathens Epicures Hypocrites c. although they receive not the merit of Christ by faith which opinion is both impious and repugnant to Gods word Testimonies of Scripture and of Ancient Doctors a 2 Cor. 5.15 Christ died for all that they who live may not hereafter live to themselves but unto him who died and was raised againe for them b 1 Tim. 2.6 Christ gave himselfe as the price of redemption for all men c Heb. 2.9 That he by the grace of God should taste death for all men d 1 John 2.2 He is the propitiation for our sins and not for ours onely but for the sins of all the world e Ambrose de vocatione Gentium l. 1. c. 3. Gods people have their owne fulnesse and although a great part of men either reject or resist the grace of their Saviour yet in those that are elected and fore-seene and severed from the generality of all men a certaine kind of universality is conceived that out of the whole world the whole world may seeme to be deliyered and out of all men all men may seeme to be assumed VIII Hence is that received and fit distinction that Christ died for all men in respect of the sufficiency of his merit or the greatnesse of the price but in respect of the efficacy and fruit of his death he died for all and onely for the beleevers seeing not all but only the faithfull receive him but the rest reject him through infidelity Testimonies of Schoole-men and Fathers Innocent 3. l. 2. de myster Missae c. 4. An. Christi 1200. His bloud was poured out only for the predestinate in respect of efficacy but it was poured out for all men in respect of sufficiency For the effusion of the bloud of that just One for the unjust was so rich a price that if the whole world would beleeve in the Redeemer the chaines of Satan should not be able to with-holy any for as the Apostle saith Where sin hath abounded grace hath much more abounded Thom. Aquinas
the effect of Predestination in which God hath preferred a us to others although we neither were better nor were to be better then others But if faith either in part or in whole should proceed from us presently justification by faith without workes should brag against b God Then secondly that we may be assured that as faith and salvation are not from our selves so they are not in our power but are founded upon Gods immutable and eternall predestination and consequently that these are not uncertaine but sure and immutable howsoever the Divell on the contrary may tempt us And so Luther writes And truly saith he this stable doctrine and immoveable necessitie of predestination is very needfull for wee are so feeble of our selves In praef epist ad Rom. that if wee were in our owne power few or none of us should be saved for Satan would be too hard for us all Now seeing this stable and most certaine determination of God cannot be changed or shaken by any creature surely some hope we have that at last we shall master sin although yet it rageth in our flesh Testimonies of Scripture a Ephes 2.3 5. We were by nature the sons of wrath and dead in our sins 1 Cor. 4.7 What hast thou that thou hast not received But if thou hast received why boastest thou as if thou hadst not received b 1 Cor. 1. 29. Lest any flesh should glory before him Rom. 3.19 For we know that whatsoever the Law saith it saith to them who are under the Law that every mans mouth may be stopped and that the whole world may be under condemmation c John 10.28 I give unto my sheep life eternall and no man shall take them out of mine hand Matth. 24.24 If it were possible the elect should be seduced Luke 22.32 I have prayed for thee that thy faith may not faile 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his 1 Pet. 1.5 Who are preserved by the help of Gods power through faith unto salvation which is prepared to be revealed in the latter time XIX Wee reject then the Pelagian inconsistent and selfe-destroying opinions of Puccius Huberus and such like as strangers from faith and Christian consolation 1. That in God there is no purpose of election and reprobation 2. That there is a generall election of all 3. That Paul Ephes 1.4 generally teacheth all men to be elected in Christ before the foundation of the world Hub. thes 741. 4. That all men were elected in Christ since the fall of Adam Hub. thes 1001. 5. That some are named elect from the event because they are better then others as pure gold is called elect or choice gold and the aire from its serenity and cleernesse is called pure 6. That there is in respect of God no particular election but in respect of men who apply universall grace to themselves thes 735. which is as much as if you would say Not God but we men have chosen our selves 7. That many elect perish 8. That there is not with God any certaine number of the elect 9. That the doctrine of Predestination is not to be taught because it breeds profanenesse and desperation 10. That if God hath chosen some and not others by this means he will be accounted unjust cruell a tyrant a rejoycer at others evill envious the author of sin and corruption in man 11. That faith is the cause not the effect of election that is that God hath chosen us for our faith ARTICLE VI. Of Faith and Perseverance 1. WE beleeve that faith in Christ is the gift of a God not a generall gift and common to b all but a particular effect of Gods c predestination which is given to all and solely to the d elect not only in respect of its increase but also in respect of its first e beginning De vocat gentium l. 1. c. 1. as 't is truly said by Ambrose God is the doner both of the beginning and of the increment of faith And Luther in his Preface on the Epistle to the Romanes saith that properly it ariseth from Gods eternall predestination who ought to beleeve or not to beleeve that by these meanes our holinesse may not be in our owne hands but in the power of God alone Testimonies of Scripture a John 6.29 This is the work of God that you beleeve on him whom he hath sent Galat. 5.22 The fruit of the spirit is faith Ephes 2.8 By grace you are saved through faith Phil. 1.29 Because it is freely given to you in the behalfe of Christ not onely to beleeve in him but also to suffer for him b 2 Thes 3.2 Every one hath not faith c Acts 13.48 So many as were ordained to life eternall beleeved d Tit. 1.1 According to the faith of Gods chosen Phil. 2.13 It is God that worketh in you both to will and to doe according to his free pleasure Phil. 1.6 Who hath begun in you a good worke will perfect it till the day of Jesus Christ II. Perseverance by which men continue in faith to the end and without which no man shall be saved is such a gift of God as is assuredly given to all the elect Matth. 24.14 III. For this God hath a promised I will put my feare in their hearts Jerem. 32.40 De bone persev cap. 2. that they shall not depart from mee c. which what else is it saith b Austine but such and so great a feare which I will put in their heart that they shall with perseverance adhere to mee IV. And the Saints doe daily begge of God perseverance in a faith Lead us not into temptation undoubtedly then they obtaine it of God according to Christs promise John 16.23 Verily verily I say unto you whatsoever you aske of the Father in my name he shall give it to you So Austine in the same place Why is perseverance begged of God if it be not given by God V. They aske then and they receive of God not onely that grace that in the end of their life they may have faith but also that they may perpetually retaine the same which in the Schooles is called a finall and totall perseverance VI. For although many times they offend God by grievous falls and grieve the holy Spirit they cast away and lose many of his gifts they defile their conscience they weaken their faith and as much as in them is break it off as the examples of David and Peter shew yet they doe not so oppose God with all their hearts as to become his enemies and to lose his favour for ever and totally to shake off the holy Ghost and utterly to lose faith because the seed of God a remaineth in them although that powerfull force and sense of Gods gifts doth not at all times shew it selfe but doth under the infirmity of the flesh as the Sun under a cloud or fire under ashes for awhile lurk untill God
the Church in the New Testament we beleeve and teach that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apostles instituted by Christ for finishing the salvation of the a elect Testimonies of Scripture a Matth. 28.19 Goe and teach all nations baptising them in the Name of the Father Son and holy Ghost Mark 16.16 Preach the Gospel to all creatures he that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned Ephes 2.20 You are built upon the foundation of the Prophets and Apostles Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists and some to be pastors and doctors II. And that it is an effectuall meanes by which the holy Ghost stirs up confirmes and a operates faith and conversion in the hearts of the elect Testimonies of Scripture a Rom. 1.16 The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.17 Faith is by hearing and hearing by the word of God Acts 10.44 While Peter yet spake these words the holy Ghost fell upon all them that heard this speech Acts 16.14 A certaine woman named Lydia who sold purple in the city of the Thyatirians fearing God did heare us whose heart the Lord opened that she should heare what was said by Paul 2 Tim. 3.16 17. The whole Scripture is inspired by God and profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect and perfectly furnished for every good worke III. Yet that internall power and efficacie by which we are sanctified is not the Ministers nor is it tied to or shut up with in their words actions but it is the holy a Ghosts The externall ministry is b mans which the Spirit of God makes use of for moving the minds and hearts of the elect when and how he c pleaseth Not as if he could not doe otherwise but because it pleased his divine wisdome by the foolish preaching of the Crosse to save such as d beleeve Testimonies of Scripture a Esay 43.25 I I am he that blotteth out thy transgressions John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh or wither it goeth so it is with every one that is born of the spirit 1 Cor. 12.11 All these things are done by one and the same spirit distributing to every one apart as he pleaseth b Matth. 3.11 I indeed baptise you with water to repentance but he who cometh after me is stronger then I he will baptise you with fire and with the holy Ghost John 1.23 33. I am the voice of him that crieth in the desart But he that sent mee to baptise with water he it is who baptiseth with the holy Ghost c 1 Cor. 3.5 6. Who then is Paul who is Apollo but ministers by whom you have beleeved and as God hath given to every man I plant Apollo waters but God giveth the increase Therefore neither is he that planteth any thing nor he that watereth but God who giveth the increase d John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh nor whither it goeth so is every one that is borne of the spirit 1 Cor. 12.11 But all these things are done by one and the same spirit distributing to every one apart as he pleaseth 1 Cor. 1.21 But after that in the wisdome of God the world by that wisdome knew not God it pleased God by the foolishnesse of preaching to save beleevers IV. But these Tenents are partly impious and partly too hyperbolicall 1. That God immediately doth infuse faith and conversion 2. That the ministerie is a dead letter but the exercise only of the outward man 3. That the faith which we have by hearing of the word is not justifying but historicall onely 4. That saving power is in the voice and under the voice of the ministerie and that Christs part is internall but ministers partly externall partly internall ARTICLE VIII Of the Sacraments in generall I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull for without this we cannot know why Baptisme and the Lords Supper are Sacraments besides it gives a great light to the particular doctrine of each Sacrament by which we may avoid divers errours lest by giving them too little we esteeme them but bare Ceremonies and by giving them too much we transforme them into Idols which will necessarily be if we do not carefully observe what Sacraments are and why instituted by God and what is their use and end for Ecclesiasticall stories tell us that the Pope could not establish Transubstantiation untill he had overthrowne the nature efficacy and use of Sacraments II. Sacraments are signes of the Covenant or of the promise of a grace instituted by God for the confirmation of our b faith Testimonies of Scripture a Gen. 17.11 And you shall circumcise the flesh of your fore-skin and it shall be a signe of the Covenant betweene me and you b Rom. 4.11 And he received the signe of Circumcision the seale of righteousnesse by faith in his fore-skin Sacraments are not onely notes of profession betweene men as some imagine but they are rather signes and testimonies of Gods will towards us by which God moveth the heart to beleeve as it is in the Apology of the Augustan Confession Tit. De usu Sacramenti III. Sacraments consist of the Element and a Word or of externall signes and the promises of spirituall grace which grace in the Word and in all Sacraments is one to wit Christ with all his b benefits for there is one Christ yesterday to day and for c ever and there is one communion of Saints from the beginning of the world to the d end which is that spirituall union that is betweene Christ and the Saints and of the Saints among themselves to the same love by the holy Spirit in Christ as the Head and in us as his members in whom he dwels although this one communion according to the diversity of signes is diversly called and represented in diverse Sacraments Testimonies of Scripture and of others a Apologia August Confes Tit. De usu Sacramenti c. Sacraments are signes of Gods will towards us and not only signes of men among themselves And they define Sacraments rightly in the New Testament to be signes of grace And because two things are in Sacraments the Signe and the Word the Word in the New Testament is the promise of the remission of sins b Ibidem The same is the effect of the Word and Sacrament as it is excellently said by Austine The Sacrament is the visible Word because the ceremony is received by the eye and is as it were the picture of the Word signifying the same thing that the Word doth wherefore the effect of both is the same c Heb.
in God beleeve also in me for be you confident For there he comforts the Apostles Lord who is he that I may beleeve in him for that I may confide in him Saving faith with us is joyned with confidence of the promise of the Gospel or of the promised mercie of God concerning remission of sins through the bloud of Christ Rom 3.28 As when we are said to be justified by faith there faith signifieth confidence and to be justified by faith is in the confidence of Christs merits to be absolved from sin which sense the Apostle delivers when he saith Whom God set forth as an atonement by faith in his bloud to declare his justice by the remission of sins past Where faith in his bloud can signifie nothing else but confidence in Christs bloud But with them faith is assent onely and to beleeve is to give an assent this appeares because in the Article the words John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by them thus But who assenteth not to the Son for who beleeveth not the Son then their slippery disputes concerning faith teach the same In which for the most part they require not confidence in faith and they will have faith to justifie or to be imputed for justice not because it applies to it selfe Christs merits but because the very act of faith is reputed a fulfilling of the Law which was the opinion of Alberius Triuncurianus a pitifull man Therefore seeing this Article doth deprave the true doctrine of Predestination with so many equivocations and conceales the false it cannot be simply allowed Whether this Article be sufficient or may be tolerated setting Predestination aside But you 'l say What need we dispute so much about Predestination Is it not sufficient to salvation to hold the summe of the Gospel delivered in this Article Who beleeveth in the Son of God hath life eternall Who beleeveth not the wrath of God remaines on him And may not this Article hitherto be tolerated I know some judge so yea some men otherwise learned and pious have written that we ought not to dispute of Predestination now under the Gospel but onely preach upon the universall promises of grace But these good men observe not that by writing thus they contradict the holy Ghost who in the Gospel hath delivered the doctrine of Predestination as above cothurn 2. in the alledged places may be seen These unwise men seem under this pretext either to overthrow the foundations of our faith and comfort or else not to take notice that they are overthrowne by others therefore that religious speech whether of Ambrose or Prosper Lib. 1. de vocat Gent. c. 7. is to be held concerning Predestination These things are not to be searched into what God will have concealed and what are manifest are not to be denied lest in them we be found unlawfully curious and in these damnably ingratefull As it is then unlawfull curiositie to search into the mysteries of Predestination not revealed in the Gospel so it is damnable ingratitude to deny or suppresse what God hath revealed concerning Predestination in the Gospel But to the Quere thus we answer For Sufficiencie you may as well aske in the Church If the doctrine of the Catechisme be sufficient to salvation concerning mans miserie and deliverance by Christ and concerning gratitude Why then should we reade the Bible or higher points of divinitie In Logick is it not sufficient to hold that there are so many Figures of Syllogisms and so many Moods then what need is there of Aristotles Organum in the Schooles In the Politicks is not the popular knowledge of right and equitie sufficient to guide a State what need is there then of such a number of lawes and so great toile as the studie of the law requires In the Mathematicks is it not sufficient to know that a triangle hath three angles equall to two c. that the diameter to the circumference is in a subtriple proportion c what need is there then of Euclyd's hard and intricate demonstrations To these any man may answer with facilitie that to some the first rudiments of these sciences or the knowledge of the quid sit is sufficient but not to all To the Catechumeni or Novices in the Church the catecheticall Rudiments of salvation may suffice as milk is sufficient nutriment for infants but to those that are adult in faith who require more solid meat this is not sufficient Not to School-Doctors not to the Pastors of the Church whose office and conscience require of necessitie a fuller measure of Theologicall knowledge To young Logicians the knowledge of so many Moods Figures is enough for their syllogizing but Philosophers must have the science propter quid delivered in Aristotle's Organum to wit whence and why there are so many and why there can be no more To an inferiour or pedant Judge the elements of law and justice are sufficient but to a Doctor of the law to an Advocate or Chancellour the fountaines of the law must necessarily be knowne For a Mechanick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by but a Mathematick Doctor who is studious of demonstrations requires the science of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner we may say that this Article putting now aside all equivocations is sufficient for salvation to the Catechumeni and private vulgar men which are not capable of sublimer mysteries and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough what they must be and what meanes they must use to attain salvation to wit that they must beleeve in Christ that they must persevere in faith and obedience of faith to the end by the ministerie of the Word and Sacraments and by grace co-operating with these But to those that are more adult in faith especially to the Doctors of Schooles Churches whoso will say that there is nothing besides this needfull his judgement will be accounted very weak and jejune yea rather it is necessarie that they should search the Scriptures and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine that is the fountaine and prime cause revealed in the Scriptures whence these qualities and meanes of salvation with grace and salvation it selfe may originally descend on us from whence also may proceed that difference which wee see of people and particular persons which are to be saved from the multitude of those that perish lest perhaps which by ignorance or by forsaking the fountain must need◠come to passe we digge to our selves broken cisternes Jerem. 2.13 which will hold no water that is lest we ascribe vocation faith perseverance and our salvation either to the wit strength or merit of men or else to grace which is indifferent and to our owne free-will in part or in whole not without dishonour to God and destruction to our selves Now this fountaine this prime and supreme cause is Gods eternall predestination that
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
Christ already exhibited dead and raised again from the dead and sitting at the right hand of his Father as now it is but it was a preaching of Christ which should hereafter be exhibited and perform all these things Notwithstanding there was a Gospel that is some glad tidings of the benefits of the Messias to come sufficient to the Fathers to salvation according as it is said Abraham saw my day and rejoyced To him bear all the Prophets witnesse c. John 8.56 Acts 10.43 Rom. 10.4 and 16.25 Ephes 3.5 Christ is the end of the Law Object 2. The same Apostle Paul saith that The Gospel is the mystery which was kept secret since the world began and that In other ages it was not opened unto the sons of men Answ This reason hath in it a fallacie of division as Logicians call it dis-membring and dis-joyning those things which are to be joyned for the Apostle in the same place presently addeth as it is now which clause is not to be omitted because it sheweth that in former times it was also known though not so plainly and to fewer speciall men then now it is It is also a fallacy in affirming that simply to be said so which was so said but in some respect for it followeth not that it was simply and meerly unknown then or utterly covered and hidden because now it is more cleerly and that by more particular persons discerned for it was known unto the Fathers though not so distinctly known as it is now unto us The one signifieth the promise of Christ to come the other the preaching of Christ already come John 1.18 And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded Ob. 3. The Law was given by Moses grace and truth by Jesus Christ Therefore the Gospel was not from the beginning Ans Grace and truth did appear by Christ exhibited and manifested to wit in respect of the fulfilling of the types and ful performance and plentiful application of those things which of ancient were promised in the old Testament But hereof it followeth not that they in the old Testament were destitute of this grace for unto them also was the same grace effectually applyed by Christ and for Christ but being as yet to be manifested hereafter in the flesh and therefore more sparingly and faintly then unto us Whatsoever grace and true knowledge of God was ever in any men they had it by Christ Joh. 1.18 14.6 15.5 as the Scripture saith No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him unto us No man cometh to the Father but by me Without me ye can do nothing Repl. But hee saith The law was given by Moses Therefore not the Gospel Ans The law is said to be given by Moses because this was chiefly belonging to his office that hee should publish the law though withall he taught the Gospel albeit more obscurely and sparingly as hath been already proved But it was Christs chief function to publish the Gospel albeit he also taught the law but not principally as did Moses for he purged the morall law from corruptions by rightly interpreting it and did write it by the working of his holy Spirit in the hearts of men he fulfilled the ceremoniall law and together with the judiciall law abrogated the same 3. How the Gospel differeth from the Law Four differences between the Law and the Gospel THe Law and the Gospel agree in this that each doctrine proceeded from God and that in both of them is entreated of the nature of God and of his will and works howbeit there is a very great difference between them both 1 The Law knowne by the light of nature Rom. 2.15 In their revealings or in the manner of their revealing The knowledge of the Law was graffed and engendred in the minds of men in the very creation and therefore is known unto all although there were no more revealing of it The Gentiles have the effect of the law written in their hearts The Gospel is not known by nature but is peculiarly revealed from heaven to the Church alone by Christ our Mediatour The Gospel known by the light of grace only For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another of which we have before entreated except the Son had revealed it Matt. 11.27 16.17 John 1.18 No man knoweth the Father but the Son and he to whom the Son will reveal him Flesh and bloud hath not revealed it unto thee The only begotten Son which is in the bosome of the Father he hath declared him The law teacheth what we ought to be but not how we may be as wee ought The Gospel teacheth how wee may be In the very kind of doctrine or in the subject or matters which they deliver for the law teacheth us what we ought to be and what we stand bound to perform to God but it administreth us no ability of performing this duty neither pointeth it out the means by which we may become such as it requireth us to be but the Gospel sheweth the means whereby wee may be made such as the law requireth for it offereth unto us the promise of grace touching Christs righteousnesse imputed unto us by faith no otherwise then if it were properly our own teaching us that we by this imputation of Christs righteousnesse are reputed just before God Matt. 18.28 Luke 10.28 Mark 5.36 The Law saith Restore that thou owest Do this and live The Gospel saith Only beleeve The law requireth our righteousness the Gospel admitteth of anothers Levit. 18.5 Matth. 19.17 The Law and the Gospel are not contrary In the promises the Law promiseth life to them that are just and righteous in themselves or with a condition of our own righteousnesse and perfect obedience performed by us He that doth them shall live in them If thou wilt enter into life keep the commandements The Gospel promiseth the same life to them that are justified by faith in Christ or with condition of anothers righteousnesse to wit Christs applied unto us by faith Neither for these respects are the Law and the Gospel at ods one with the other for albeit the Law will that thou keep the commandements if thou wilt enter into life yet doth it not shut thee from everlasting life if another fulfill the Law for thee for it verily setteth downe one way of satisfying for sins namely by thy selfe but it doth not exclude the other that is satisfying by another as hath been heretofore shewed Rom. 3.20 4.15 2 Cor. 3.6 The Law is the ministery of death In effects The Law without the Gospel is the letter which killeth and the ministery of death By the Law cometh the knowledge of sin The
divell hath often professed Christ therefore he doth not oppugne this doctrine The divel professed Christ that for his testimonies sake he might be lesse beleeved Mark 1.25 Acts 16.18 Ans He did this not for any desire of promoting and advancing Christs doctrine but for the hatred he bare unto it that by his testimony he might cause it to be suspected and might mingle therewith his own errours and lies therefore Christ doth command him silence as Paul also doth in the Acts. The faith of miracles is an especiall gift of effecting some extraordinary worke or foretelling some certain event by divine revelation Or What the faith of working miracles is It is a certain perswasion springing from an especiall revelation and peculiar promise of God touching some miraculous effect which he would have done and foretelleth that it shall come to passe For this kinde of faith cannot be drawne simply out of the generall word of God unlesse some singular promise or revelation of God be annexed therewith Of this faith the Apostle saith If I have all faith so that I could remove mountains 1 Cor. 13.2 for although this speech be understood of all the kindes of faith excepting justifying faith yet it is especially referred to the faith of miracles That this faith is diverse from the other kindes is proved by these reasons 1. By that saying of Christ How it differeth from the rest Matt. 17.20 If ye have faith as much as is a graine of mustard seed yee shall say unto this mountain Remove hence to yonder place and it shall remove But many holy men who had a stable faith and both knew the word of God and rejoyced therein and applyed it unto themselves as Abraham David c. yet did not remove mountains Therefore this is a diverse kind of faith from that justifying faith which they had 2. Many Exorcists and the sons of Sceva in the Acts endeavoured to cast out divels Acts 19 1◠whereas they had not the gift of it to wit speciall revelation from above and therefore it fell out ill with them the spirit of the possessed man invading disarming and wounding them Acts 8.13 3. Simon Magus is said to have beleeved and yet could hee not work miracles and therefore he would have bought and gotten this power with mony 4. The divell knoweth the story of the Scripture neither yet doth he work miracles because none besides the Creator is able to change the nature of things 5. Judas taught and wrought miracles as did the other Apostles therefore he had an historicall faith yea and perhaps a temporall faith and the faith of miracles yet had he not a justifying faith for hee is called of Christ a divell 6. Many shall say unto Christ John 6.70 Matth. 7.22 23. Lord Lord have not wee by thy name cast out divels but Christ will answer them I never knew you Wherefore the gift of working miracles is given to hypocrites also 7. The other kinds of faith extend to all things that are written in the word and therein proposed to be beleeved but this of miracles is appropriated and restrained to some certain works or extraordinary effects to come therefore it is a distinct kind of faith and different from the rest Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism What justifying faith is in which definition the generall or common nature is a knowledge and stedfast assent for of an unknown doctrine there is no faith and it behoveth every man to know the doctrine before he beleeve it 1. The materiall cause thereof whence the Papists implicite faith is refuted 2. The formall The difference or speciall nature is the confidence and applying which every particular man maketh to himselfe of free remission of sins by and through Christ The property and peculiar affection thereof is to rest and rejoyce in God for this so great good 3. The efficient The efficient cause is the holy Ghost The instrumentall cause is the Gospel 4. The instrumentall under which the use also of the Sacraments is comprehended The difference thereof from the rest The subject where it is seated is the will and heart of man Justifying or saving faith differeth from the other kinds of faith in that this onely is the certain confidence whereby we apply Christs merit unto our selves 1. In nature It is a confidence unmoveable and we apply it unto our selves when every one of us do certainly resolve that the righteousnesse or merit of Christ is also given and imputed to us that we may be esteemed just and righteous of God and also may be regenerated and glorified Confidence or trust is a motion of the heart or will following and pursuing some good thing and rejoycing and resting thereon for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie beleefe and to beleeve come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be strongly perswaded Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to credit and beleeve even with profane authors is used in this sense to wax confident and to rest on any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. as wee read in Phocilides Credit not the Commons for the multitude is deceitfull And in Demosthenes Thou art confident on thy selfe or buildest too much on thine owne person Confidence is a motion of the heart because it is a following and pursuing of a good thing and a desire of retaining that good which a man already doth enjoy It is a rejoycing because it is glad of the present grace of God towards every of us of full deliverance from the guilt of sin and from sin it selfe in part and because by that which every one enjoyeth in present hee conceiveth hope of everlasting blessings to come as of everlasting life and full delivery from all evill both of crime and pain and therefore is free from the fear of future evill Matth. 25.29 1 Cor. 1.22 5.5 Ephes 1.13 To him that hath shall be given The holy Spirit given unto us is the earnest and pledge of our full redemption Again Justifying faith differeth from the rest in this also that this justifying faith is concerning all spirituall gifts and whatsoever belong to our salvation 2. In object It only concerneth spirituall things and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is a certain gift whereby we are not bettered which we may want without any hindrance to our salvation neither is it given to all the faithfull nor at all times Historicall faith is a part of the justifying and befalleth all the godly and hypocrites but is not sufficient alone to salvation because it applyeth not to it selfe those benefits which are made known unto it out of the word Temporary faith
all other things of their being therefore called Jehovah as if you would say Being by himself and causing others to be Sâ—iâ—ituall Incorporeall invisible and to no sense of man perceivable Likewise in that he liveth of and by himselfe and quickeneth or giveth life to other things Joh. 1.18 4.24 Acts 17.24 â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1. He oftentimes appeared Ans True in a bodily form assumed for a time Object 2. He was seen face to face Ans That is by the clear knowledge of the mind and not with the bodily eyes Object 3. He hath the parts of a mans body Ans Indeed they are ascribed unto him after the manner of men Object 4. The bodily man is the image of God Ans Surely he is so in the essence of his soul in the faculties and uprightnesse thereof Ephes 4. in wisdome righteousnesse and true holinesse not in the shape and figure of his body Intelligent Witnesse hereof is the mind of man and the notions shining therein which all proceeded from God Psal 94.9 Now He that planted the ear shall he not hear Eternall Having neither beginning nor end of being Thou art God from everlasting and world without end Psal 90.2 Other from the creatures Not Nature it self as some dream not the matter or form not any part but the sole efficient and the only maker of all things neither intermingled with any thing but of a quite different or other essence and utterly unlike all things 1 Cor. 8.6 Acts 17.29 Object 1. All things are of God Ans I grant they are by creation out of nothing Object 2. We are the generation of God Ans Yea verily by a similitude of properties John 1.13 and by creation Object 3. The Saints are born of God Ans Questionlesse by regeneration through the holy Ghost Object 4. We are made partakers of the divine nature Answ Undoubtedly by the dwelling of God in us and by our conformity with him Obj. 5. Christ is God and hath a divine body Ans To wit by a personall union and glorification Incomprehensible 1. In our cogitation and the cogitation of any creature 2. In the unmeasurablenesse of his essence 3. By communication of the essence which is in such sort the very substance of the three persons of the Divinity that it remaineth in number one and the same Most perfect in himself 1. Sole possessor of all blessednesse 2. And that in himselfe and of himself 3. with sufficiency to replenish all other things Object 1. The Lord hath made all things for himself Prov. 16.4 Answ Not to aid himselfe by them but to communicate himselfe to them Object 2. Hee useth the creatures ministery in accomplishing many of his works Answ Not as needing but honouring the creature Object 3. Wee yeeld him worship Answ It is our debt his due and the issue is our good and benefit alone Object 4. To whom is given that which is due unto him to him something cometh thereby more then hee had before Answ This assertion is false of that which is due by order of justice and pertaineth to the felicity of the giver Obj. 5. God rejoyceth in our obedience Ans He doth so our obedience being an object not an efficient cause of his rejoycing Unchangeable 1. In his essence 2. In his will 3. In place because he is immense and filleth all things Object 1. God repenteth him of things done Ans To repent and such like humane affections are attributed to God by Anthropopathy or after the manner of men Object 2. He promiseth and threatneth that which he performeth not at all Ans True but a condition and exception is alwaies understood Object 3. He dependeth on a changeable condition Ans To wit changeable in respect of mans will but not of Gods decree and counsell Object 4. He changeth his precepts observances and works Ans Namely according to his everlasting decree Omnipotent 1. He can do and doth all things which he still 2. And that at his beck without difficulty 3. As having all things in his own power Object Many things he cannot do Ans They are then the works of impotency and imperfection as to lie to die Of exceeding wisdome 1. In beholding and understanding himselfe and perceiving at once the whole order of his minde and nature which hee doth perpetually and exceeding perfectly 2. In being the cause of all knowledge in Angels and men Of exceeding goodnesse 1. Because Gods whole nature is such as is revealed in the Law and the Gospel 2. Because he is the cause and rule of all good in his creatures 3. Because hee is the most supreme good 4. Because he is the very essence of goodnesse Just 1. In respect of his generall justice and righteousnesse whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law 2. In respect of his particular justice whereby he immutably dispenseth aright rewards and punishments In that he is the rule of righteousnesse and square of uprightnesse in his creatures Object 1. Hee doth good to the evill and heapeth evils on the good Answ Hee doth but not finally but onely for a time Object 2. Hee doth not punish the wicked out of hand Answ For he providently deferreth their punishments for speciall occasions best known to himself Object 3. No harm should ever be done to the good Answ Not to those which are perfectly good which wee in this life are not Object 4. Hee doth something contrary to his law Answ He abridgeth certainly something from his generall will by his speciall will Object 5. Hee giveth to men of equall condition unequall rewards Answ Yet giveth he to each of them that which no way is their due Repl. They are due by order of justice Ans God is bound unto no man Repl. Promise is a debt Ans The promise of creatures not of God the Creatour True 1. Because he hath the true and certain knowledge of all things 2. Because he neither willeth nor speaketh things repugnant or contrary 3. Because he faineth nothing nor deceiveth any man 4. Because he never changeth his mind 5. Because he ratifieth his sayings by the events of things 6. Because he enjoyneth and prescribeth truth to be kept of all Object 1. Hee fore-telleth that which hee will not have done Ans He fore-telleth that it shall come to passe but conditionally Object 2. He deceiveth the Prophets Answ That is Ezek. 14.9 he in his just judgment delivereth them up to the divell to be seduced Chaste 1. By reason of the exceeding purity of his nature 2. Because he is the lover and author of chastity 3. Because he doth most severely detest and punish all uncleannesse both internall and externall 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels 1 Thess 4.3 4. This is the will of God even your sanctification and that ye should abstain from
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
justice and law Now in a divers manner and respect to will and not to will the same and yet to determine on that part whereof the reasons seeme strongest is not in us much lesse in God absurd or repugnant The waste of Israel which the Assyrians wrought God willeth as a punishment which his justice of right did require he willeth it not but condemneth and afterwards most grievously revengeth it in the Assyrians in asmuch as it was not the execution of Gods wrath but a fulfilling of their own wrath and lusts against his law So God willeth that all should obey his word and be saved 1. In respect of his love towards all for he is delighted with the death of no man God willeth the obedience of all as concerning his commanding it unto all but not as concerning his secret working of it in whom he will 2. In respect of his commandement and inviting of all to repentance But he will not that all be converted and so be saved in respect of his working or efficacy that is he commandeth all men indeed to repent and beleeve and promiseth life to all that beleeve but he doth not any where promise that he will work by his spirit in all that they should beleeve and be saved For if he would this it must needs be that either all should obey Gods commandements and be saved or that God should not be omnipotent Repl. If God willeth one thing in signification or by his commandement and willeth effectually or by his efficacy and working another he shall be changeable and a dissembler Answ This doth not thereof follow God no dissembler For even when he willeth effectually those actions which are sins he doth indeed detest them as they are sins and when he commandeth obedience he doth in earnest exact it of all But this will of signification or commandement of God doth not testifie or declare what he will work in all but what agreeth with his mind what he alloweth what he requireth and what every one oweth unto him God therefore dissembleth not neither is contrary to himself because he doth not in all places nor at all times manifest his will unto his creatures and his will of punishing is not disagreeing from his law The fourth Sophisme of contingency and liberty or freenesse Gods government doth not take away but establish the liberty of the creatures will THat which is done by the unchangeable decree of God is not done contingently and freely But all things are done by the unchangeable decree or counsell or providence of God Therefore nothing is done contingently and freely Answ The Major is either particular and so concludeth nothing or being generally understood is most false For An effect which is the same in subject and matter is changeable and unchangeable necessary and contingent in respect not of the same cause but of divers of which together it is produced and doth depend and whereof some are changeable some unchangeable In respect therefore of the second and neerest causes some effects are necessary and certain which are produced out of causes alwaies working after one sort some are changeable which have a changeable cause that is such as is not alwaies working after one sort and producing the same effects In respect of the first cause namely the decree of God which is unchangeable all effects are unchangeable and most certain even those which in respect of second causes are most uncertain As That the bones of Christ should not be broken it was a thing contingent in respect of the bones which in their own nature might as well have been broken as not broken as also of the Souldiers who as concerning the nature of their will might have chosen to doe either but in respect of the decree of God it was necessary for by his decree were the wils of the Souldiers so ruled that they could not then neither would chuse the contrary Wherefore the unchangeablenesse of the decree of God which is a necessity by supposition or conditionall doth not take away either the contingency of events or the liberty and freenesse of a created will but rather maintaineth and confirmeth it For God accompâ—isheth his decrees by reasonable creatures according to the condition of their nature when as by objects represented and shewed to their understanding he inclineth and bendeth their will that it should with free and inward motion chuse or refuse that which seemed good from everlasting to God and was decreed of him For if when God worketh well by evill creatures there is not taken away in them through the decree or providence of God and his good working that which is accidentall to them that is corruption how much lesse shall that be taken away which is essentiall unto them even to work freely So the blessed Angels are changeably good as concerning their nature but they are unchangeably and necessarily only good according to Gods decree and directing of them and yet freely so that how much the more effectually they are moved by the Spirit of God so much the more freely and with greater alacrity and propension they will and doe onely that which is good Judas the Jewes Herod Pilate the Souldiers delivered and crucified Christ freely Acts 5.28 and with great willingnesse and pleasure and yet they did whatsoever the hand and counsell of God had determined before to be done Object 2. That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing is therefore done contingently neither by Fortune nor Chance but all necessarily which is the Stoickes doctrine of fate or destiny Here before wee answer to this objection wee must know the signification of the words and the difference between the opinion of the Stoickes and Christians Necessarily is that which cannot be otherwise than it is The difference between necessary and contingent things Contingent is that which is indeed or is done but might notwithstanding not have been or have been done otherwise Necessity therefore and contingency is the order which is between the cause and the effect unchangeable or changeable And because the effects follow of their causes unchangeably either in respect of the nature it selfe of the causes or in respect of some externall cause which designeth and appointeth another cause to a certain effect and because also the effects themselves cannot be more unchangeable than are their causes therefore there is said to be a double necessity The difference between absolute necessity and necessity of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply unpossible in respect of the nature of the cause or subject whereof it is affirmed as are the essentiall and personall properties of God to wit God is God liveth God is just wise c. God is the eternall Father Sonne and holy Ghost The other is necessity of
delivered but shall sustain punishment eternall which is without end 4. Christ also himself hath fore-told that it was necessary that he should die Except I go away John 9.7 the Comforter will not come unto you John 13.8 If I wash thee not thou shalt have no part with me In this question therefore three memorable circumstances concurre 1. That it was necessary that Gods justice should be satisfied 2. That this satisfaction was to be made by death 3. That it was to be accomplished by the death of the Son of God alone Out of this which hath bin said we may draw these doctrines 1. That sin is most of all to be eschewed of us which could not be expiated but by the death of the Son of God 2. That we ought to be thankfull to the Son of God for this his so great a benefit of unspeakable grace and favour bestowed upon us 3. That all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ 3. For whom Christ died Or whether he died for all WE must answer this question by distinguishing the termes thereof that so we may reconcile such Scriptures as carry a shew of contrariety For in some places Christ is said to have died for all Testimonies of Scripture alledged on both sides and for the whole world as Who is a reconciliation for our sins and not for our sins only but for the sins of the whole world That by Gods grace he might taste of death for all men 1. That Christ died for all 1 John 2.2 Heb. 2.9 2 Cor. 5.1415 1 Tim. 2.6 We thus judge that if one be dead for all then were all dead And he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Who gave himself a ransom for all men Contrariwise in as many places Christ is said to have died prayed offered up himselfe 2 That Christ died not for all but for many John 17.9 Mat. 20.28 Mat. 15.24 Mat. 1.21 Mat. 26.28 Heb. 9.28 Esay 53.11 Ephes 5.25 c. only for many only for the elect for his peculiar people for his Church for his sheep c. Not for the world not for the unfaithfull I pray for them I pray not for the world but for them which thou hast given me for they are thine that is for the elect alone The Son of man came not to be served but to serve and to give his life for the ransome of many I am not sent but unto the lost sheep of the house of Israel He shall save his people from their sins This is my bloud of the New Testament that is shed for many for the remission of sins Christ was once offered to take away the sins of many By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Christ loved the Church and gave himself for it A two-fold reconciliation of such Scriptures as plead for All 1. B restraining All to all that beleeve What shall we say then Is Scripture disagreeable with Scripture No verily Howbeit it seemeth so unlesse these generall and particular Aphorismes be reconciled by some pithy and plausible distinction The distinction and reconcilement of these places is two-fold either of which is true and sound 1. Some interpret these generall allegations of the whole number of the faithfull or of all the beleeving because the promises of the Gospel do properly appertain to all the faithfull and because the whole course of Scripture restraineth those promises to the beleeving Whosoever beleeveth in him John 3.16 Rom. 3.22 Acts 10.43 shall not perish The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Through his name all that beleeve in him shall receive remission of sins S. Ambrose expoundeth the generall texts of Scripture on this wise Lib. 1. cap. 3. de vocat Gent. The people of God saith he have their fulnesse and although a great number of men neglect or cast from them the grace of their Saviour yet there is a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all to this intent that a whole world might seem to be saved out of a whole world and all men might seem to be redeemed from out of all men Thus is there no repugnancy no contrariety between these Scriptures For all true beleevers are those many that peculiar people that Church those sheep those chosen which were given unto Christ and for whom Christ gave himself By the distinguishing between the sufficiency efficacy of Christs death Others reconcile these Scriptures by a distinction of the sufficiency and efficacy of Christs death For certain wrangling Sophists there are who admit not this restriction of these generall promises to the faithfull alone that is they deny that the letter of Scripture enforceth any such restriction and for proof of their conceit they quote and alledge certain places which seem to impart redemption and salvation not only to the faithfull but to Hypocrites also and Apostates as that of Peter Denying the Lord which hath bought them And Hath forgotten that hee was purged from his old sinnes 2 Pet. 2.12 2 Pet. 1.9 all which Scriptures it is manifest are to be understood and interpreted either of the vaine glorying of Hypocrites of their redemption and sanctification or of the extent and sufficiency of Christs satisfaction Wherefore that wee be not forced to maintaine frivolous contention with such crabbed perverse disputers touching the restriction of these generall promises before specified and for more sound and ample answer unto those places concerning the redemption of Hypocrites some chuse rather and not unfitly as I suppose to interpret those Scriptures in shew contrary one to the other partly of the sufficiency and partly of the application and efficacy of Christs death They answer therefore that Christ died for all And againe died not for all in a diverse respect How Christ is said to have died for all men and again not to have died for all men 1. Christ died for all men absolutely and without exception as touching the sufficiency of the price which hee pay'd 2. Christ died not for all men but for the elect alone and the faithfull as touching the application participation and efficacy of his merit and Passion The reason of the former is because Christs ransome is of such weight and worth that it may serve and be sufficient to purge and cleanse all the sins of all men if at least all men would apprehend by faith this salve of sin For it can no way be said that it is insufficient lest this blasphemous inconvenience which God forbid should follow That some cause of the destruction of the wicked resteth in the defect of the merit of the Mediatour The
Divinity did descend Therefore it did also ascend Ans The signification of descending is not here proper His Divinity is said to have descended that is to have opened and manifested it selfe in place where before it had not 2. He ascended locally or bodily Locally that is truly going from one place to another He translated his humane nature from a lower place by a reall and most proper translation or removing into an higher place even into heaven which could not have been done if he had been in body every-where That Christ did ascend locally these places of Scripture convince Mat. 26.11 John 16.7.28 12.8 6.62 Acts 1.9 Colos 3.1 Ye shall not have me alwayes If I go not away the Comforter will not come unto you What then if yee should see the Sonne of Man ascend up where he was before While they beheld he was taken up He was taken up into heaven Seeke those things which are above where Christ sits at the right hand of God 3. Christ ascended visibly into heaven Visibly Acts 1.9 For his assumption and taking away from his Apostles was conspicuous and apparent to the sight While they beheld he was taken up And they beheld him ascending up so long untill a cloud tooke him up out of their sight 4. He ascended by his proper power that is by the vertue of his God-head as also by the same he rose from the dead By the power of his God-head This Jesus by the right hand of God hath been exalted 5. He ascended when he had conversed on the earth forty dayes after his resurrection and that therefore Acts 2.33 The fortieth day after his resurrection 1. That he might assure men of his Resurrection and of the truth of this flesh To whom also he presented himselfe alive after that he had suffered by many infallible tokens 2. That he might instruct his Disciples concerning his Kingdome Two causes why he ascended not untill 40. dayes and recall into their minds that which he had spoken before and farther adde some other things and so might ascertaine not them only but us also of his Resurrection and of the truth of his flesh or humane nature Acts 1.3 Forty dayes was he seene of them speaking of those things which appertaine to the Kingdome 6. He so ascended that he returnes not before the day of Judgement He shall so come as yee have seene him go into heaven Whom the heavens must containe till c. Acts 1. Object 1. Beyond heaven there is no place The Ubiquitaries objections Therefore the ascension into heaven is no locall translation Ans Beyond heaven there is no naturall place such as Aristotle defineth to be a superficiall extremity of a body containing and yeelding to a body contained but there is a supernaturall or heavenly place which what manner of thing it is cannot here be learned by discourse of mans wit and reason but onely by a celestiall view and beholding which the Angels already injoy and we shall one day have in heaven Sufficient it is for us that we leaving to search curiously what it is now know and beleeve that such a place there is according to these testimonies of Scripture I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may ye be also And Whither I go ye know Father John 14.2 â— 4. John 17.24 Colos 3.1 I will that where I am they which thou hast given me be with me Seeke those things which are above where Christ sitteth at the right-hand of God These and the like testimonies doe teach us that the heaven whereinto Christ ascended and which is above these visible heavens is truly a place For the particles Above Whither and Where doe expresse a place This kind of place Aristotle neither knew nor beleeved seeing he knew not the Scriptures Repl. Yet at least say the Ubiquitaries Christ was translated out of a place into that which is not a place whence we thus conclude That which is not in any place is every-where Christ is not in any place Non locum because he ascended above and beyond the visible heavens beyond which there is not any place Therefore Christ is every-where Answ 1. We deny the Major that the same is every-where which is not in any place For the highest or farthest heaven is not in any place neither yet is it every-where 2. The Minor is true of a naturall place which is defined to be the superficiall extremity of a body so compassing and containing any thing within it as it selfe also is compassed and contained within another We grant Christ is translated thither where is no place to wit naturall and Christ is now in no place that is no naturall place But these assertions are false if we speak of a supernaturall place which doth containe but is not it selfe contained and such a supernaturall place is beyond the visible heavens and in it Christ now is according to the Scriptures 3. Their supposition or ground whereon they build their argument is in every part denied by us That Christ was taken or translated out of a place wee have many maine proofes whether he were translated into a place or that which is no place it skilleth not This followeth Therefore he changed place So then Christs humane nature is finite and doth change place and therefore is not every-where For To be every-where and to change place are contradictory And therefore also his God-head which alone is infinite eternall and every-where is not said to change place But here the Ubiquitaries seek a shift that they may not be hurt by this weapon That which changeth place is not every-where Christs body changeth place Therefore that is not every-where They grant the Major of this Syllogisme to be true taking the words after one manner but here they contend that the words are taken after a diverse manner As that Christs body is every-where that is after a manner of majesty or in manner as it is a majesticall body it changeth place in manner of a naturall body or as it is a naturall body But they escape not a contradiction by this cavill For the diverse manner which taketh away a contradiction must not fall into the same and be all one with the words themselves for the clearing of which they are brought For so it is made a meer Tautology or speaking of the same thing and a begging of that which is in question as if I imitating them should say This aire is light according to the manner of light and it is dark as touching the manner of darknesse Againe This man is poore as touching the manner of poverty and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of poverty is nothing else but poverty and the manner of riches nothing but riches So also these manners which they
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
changeth We here also are to hold against the Anabaptists that Infants which are borne in the Church are also of the Church OF PREDESTINATION THis common place of Predestination or election and reprobation ariseth out of the former place of the Church and is joyned with it The special questions are 1. Whether there be Predestination 2. What it is 3. What is the cause thereof 4. What are the effects thereof 5. Whether it be unchangeable 6. How farre it is knowne unto us 7. Whether the Elect be alwayes members of the Church and the Reprobate never 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church 9. What use there is of this doctrine 1. Whether there be Predestination WHen the Question is Whether there be Predestination then this is the Question Whether there be any such counsell of God which hath severed some to be saved and others to be reprobate Some say that Election when as mention thereof is made in Scripture is taken for some excellency for which a man is worthy to be elected or chosen As we may say A choice and gallant horse So also they interpret Reprobation but falsly for it is the eternall counsell and purpose of God That there is Predestination Predestination proved by testimony of Scripture Mat. 20.16 John 15.16 John 10.16 Ephel â— 4 5. Acts 18.10 Acts 13.64 Rom. 2.30 Reprobation proved by Scripture that is election and reprobation in God these testimonies of Scripture doe confirme Many are called but few are chosen Ye have not chosen me but I have chosen you Other sheep have I also which are not of this fold He chose us in him before the foundation of the world He predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will I have much people in this City As many as were ordained unto eternall life beleeved Whom he predestinate them also he called Of Reprobation these places in speciall make mention God doth shew his justice on the vessels of wrath It is given unto you to know the secrets of the kingdome of heaven Rom. 9.22 Mat. 13.11 Jude 4. Mat. 11.25 John 10.26 Prov. 16.4 but to them it is not given Who were before of old ordained to this condemnation Thou hast hid these things from the wise Yee are not of my sheep He hath made all things for his owne sake even the wicked for the day of evill Object 1. But the promise of grace is universall Answ It is universall in respect of the faithfull that is it belongeth to all those who beleeve But it is particular in respect of all men Our adversaries say that those which are converted may fall away Which is to weaken and diminish the generall promise Repl. But it is said 2 Tim. 2.4 Mat. 10.16 Mat. 13.15 Places of Scripture reconciled concerning Gods will to save and not to save men Prov. 1.26 That God willeth that all men be saved Answ But contrary Many are called but few chosen This peoples heart it waxed fat saith the Lord lest they should returne that I might heale them And here it is said that God willeth that some be not saved therefore these testimonies are contrary one to another God forbid God willeth that all be saved as he is delighted with the salvation of all Albeit else-where it is said That he rejoyceth at the destruction of the wicked yet he rejoyceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his justice 2. He willeth that all be saved in as much as he inviteth all to repentance But he will not have all saved in respect of the force and efficacy of calling He doth good to all if so be they might have groaped after him and found him The elect obtaine it Acts 17.27 Rom. 11.7 the rest are hardened He saith verily unto all Honesty of life pleaseth me ye owe it unto me But he saith not to all I will work it in you but to the elect only because from everlasting it hath so pleased him Object 2. He that giveth unequally to those that are equall is an accepter of persons Answ It is true 1. If he giveth to those which are equall unequally for any outward causes or respects that is for such causes as are not that condition in respect of which equall rewards or punishments were to be given or not to be given that is when the cause which is common to both is neglected and other things regarded which are not the cause as riches honours and the like But here God respecteth not these personages but requireth faith for the receiving of this benefit and conversion and giveth eternall life to them which have these and denieth it to them which have them not 2. He that giveth unto those which are equall unequally being bound to any were an accepter of persons But God giveth most freely of his meere mercy and grace He is bound to no man because we were his enemies therefore he might most justly have excluded all And if unjustice should any way fall into God which God forbid that we should think he should be unjust and an accepter of persons in that he giveth any thing at all Whereas then he hath mercy on some and not on others he is no accepter of persons as if thou being moved with pity and compassion shouldest give a farthing to one beggar and a penny to another thou art not therefore an accepter of persons Why then O man accusest thou God that he hath mercy on whom he will and hath not mercy on whom he will not have mercy seeing he is bound unto none Mat. 20.15 Rom. 11.35 Is it not lawfull for me saith Christ to doe as I will with mine owne Is thine eye evill because I am good Who hath given first unto the Lord To know this is behovefull for the glory of God Object 3. It is meet and just that he who hath taken a sufficient ransome for all sinnes should receive all men into favour God hath received a sufficient ransome in his Sonne for the sinnes of the whole world Therefore he should receive all men into favour Christs ransome though sufficient for all yet not applyed to all doth not save all John 17.9 Ans It must not onely be a sufficient ransome for all but must be also applied unto all receiving it by faith but it is not applied unto all because it is said I pray not for the world but for them which thou hast given me Repl. 1. A sufficient ransome ought to be applyed unto all That a sufficient ransome ought to be applied unto all is proved because this is a property of infinite mercy to doe good unto all Ans We deny that infinite mercy consisteth herein It consisteth not in the number of those that are saved but in the manner how they are saved Moreover he will not give
is unknown unto us in generall as That some are elect and some reprobate but not in speciall Every man ought to be assured of his owne election in speciall Whether this or that man be But of our owne election every of us not only may but also ought to be in speciall certain and assured And verily thereof we shall be certain by the effects thereof namely by conversion that is by true faith and repentance For that we may beleeve and know that we are certainly chosen to eternall life we are bound to beleeve in Christ and to beleeve also eternall life But this we cannot beleeve except we have true faith and repentance And as every one ought to have both those so every one ought certainly to hold that hee is of the number of the elect otherwise they shall accuse God of lying We rejoice under the hope of the glory of God Christ is our intercessour working our everlasting salvation Rom. 5.2 I beleeve everlasting life that is not spirituall life onely but everlasting also which being here begun I carry hence with me everlasting life Neither only in speciall doth every one know his own election by faith and conversion but it is in generall also known that some are elect And in generall thou oughtest not only to hope The election of others is to be beleeved in generall but also certainly to beleeve that there are other besides thee elected For thou art bound to beleeve the article of the Church that it hath been at all times and now is but thou alone by thy selfe art not the Church and therefore thou must not say with Elias I am left alone But to discern of particulars and of every single man 1 King 19.14 is not thine to doe Thou art notwithstanding well to hope of the election of others even as concerning every particular man In generall is the whole election of all known in speciall there is a diverse consideration of himselfe and of others Of reprobation no man ought to judge or determine any thing certainly either as touching his own No certainty of reprobation either concerning our selves or others or as touching others reprobation before the end of his life for he that is not yet converted may hereafter be converted before hee die No man therefore ought to judge of others that they are reprobates but to hope well of them and of himself every man ought certainly to beleeve that he is an elect for we have a generall commandement that all beleeve the Gospel and repent 7. Whether the elect be alwayes members of the Church and the reprobate never THe elect are not alwayes members of the Church The elect are then first members of the Church when they are regenerated Rom. 8.9 1 Cor. 6.11 Col. 1.13 but then first when they are converted and regenerated by the holy Ghost for it is said If any man hath not the Spirit of Christ the same is not his Likewise the Church is called holy But then first are the elect holy when they are converted for Saint Paul expresly saith And such were some of you but yee are washed Hee hath translated us into the kingdome of his dear Son Now some are born live and die in the Church others are not born in it but are called either soone or late unto the visible Church some both to the visible and invisible Church as the theefe on the Crosse as also those of the Gentiles of whom Christ spake I have other sheep which I must bring Also John 10.16 Acts 18.10 I have much people in this City namely through mine election Some either are borne in the visible Church or come unto it who neverthelesse are not members of the invisible and who sometimes depart from the visible Such are the reprobate who are not alwayes estranged from the Church but are sometimes made members of the visible Church though at length they depart from it They went out from us 1 John 2.19 Acts 20.29 Grievous Wolves shall enter in among you Object All that beleeve are alwayes members of the Church but all the Elect doe beleeve because these terms are mutually affirmed one of another To be saved elected To beleeve For all beleevers are elected and to be saved And all who are to be saved and are elected doe beleeve Therefore all the elect are alwaies members of the Church Ans These termes indeed are mutually one affirmed of another but yet with a certaine limitation All true beleevers and all that are to be saved are elected and that alwayes and at all times but all that are elected are both beleevers and to be saved but yet not alwayes The elect are to be saved alwayes but are not both beleevers and to be saved alwayes For at one time they may be said that they are to be saved and at another that they are all beleevers at another that they are saved Thus farre then are these termes mutually affirmed each of other as that all the elect doe beleeve or shall beleeve before the end of their life For now is the time of grace then shall be the time of judgement Object 2. Christ notwithstanding calleth those which are not as yet converted of the Gentiles his sheep I have saith he other sheep which are not of this fold that is of this part of the Church which is to be gathered out of the Jewes Wherefore those other sheep seeme to be of the generall flock Ans They were then sheep according to the providence and counsell of God but they were not sheep as concerning the fulfilling of his decree that is they were predestinated sheep In summe The elect are not alwayes members of the Church but yet it is required of necessity that in this life they be brought unto the Church though it be sometimes even at the very point of death This is it which is said that all the elect must in this life begin eternal life The reprobate are indeed sometimes members of the Church neither are they alwayes estranged from it but their coming is no true coming to the holy Church neither are they ever members of the invisible Church that is of the Church and company of Saints For from this they are ever aliens 8. Whether the Elect may fall from the Church and the Reprobate abide alwayes in the Church The Elect cannot fall wholly and finally from the Church THis question is declared and laid open by those things which are spoken of the unchangeablenesse of Election and of the perseverance of the Saints and godly The Elect when they are once indeed come unto the Church of the Saints they may sometimes fall from it but wholly and finally forsake it they never can Not wholly because they never so defect or fall that they can become enemies of God and the Church Not finally because they persist not in this Apostasie but at length returne to repentance They went out from us
also the Church remitteth sins when according to the commandement of God shee pronounceth remission of sins to the repentant Againe one neighbour remitteth sins and trespasses unto another as concerning the pardoning of the private offence But God onely freeth us from the guilt of sin by his own authority God only washeth us clean from sin in the bloud of his Son In a word God only remitteth unto us all sins that is originall and actuall whether they be of omission or of ignorance Which healeth all their infirmities Psal 103.3 Rom. 8.1 There is no condemnation to them that are in Christ Jesus 3. For what remission of sins is granted REmission of sins is granted not verily of any lenity Remission of sins granted for Christs intercession and ment 1 Pet. 3.18 1 John 1.7 Col. 1.19 20. which is repugnant to justice but 1. Of the free mercy of God and of meer grace and Gods free love 2. For the intercession and merit of Christ applied by faith Christ hath once suffered for sins the just for the unjust that hee might bring us to God The blond of Jesus Christ cleanseth us from all sin It pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all things to himself and to set at peace through the bloud of his crosse both the things in earth and the things in heaven Heb. 12.24 Ye are come to Jesus the Mediatour of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel By Christ we have redemption through his bloud even forgivenesse of sins Ephes 1.7 according to his rich grace For intreaty cannot be made without satisfaction because that we are to desire that God would yeeld somewhat of his justice 4. Whether remission of sins agreeth with Gods justice Gods justice satisfied for sin by Christ though it be remitted unto us IT is true indeed that it behooveth God as a just Judge not to leave sin unpunished and therefore not to remit it except some satisfaction be interposed But neither doth God leave it unpunished for hee punisheth sins in Christ or in the sinners themselves most sufficiently God pronounceth us in such sort just as he pronounceth us not to be obnoxious to punishment because of the most perfect satisfaction of Christ and this doth not contrary or crosse the justice and truth of God Object The justice of God requireth that they be punished who sin Therefore such a remission of sins as is granted without sufficient punishment of the party sinning is impossible or doth contrary and crosse the justice of God Ans It is contrary to Gods justice not to punish sin at all that is neither in him that sinneth nor in any other who undergoeth the punishment for him that sinneth Repl. To punish one that is innocent in place of him that hath offended is repugnant also to Gods justice Ans True if the innocent party be such a one who 1. Will not undergoe the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recover out of it for God will not have him that is innocent to perish for an offender 5. Is not able to restore and convert the offender that he may thenceforward cease to offend and further to give him faith which may imbrace and receive this his benefit But all these conditions are in Christ as clearly appeareth by the testimonies following Christ hath loved us and hath given himself for us Ephes 5.2 to be an offering and sacrifice of a sweet smelling savour unto God I lay down my life for my sheep John 10.18 Isa 53.5 2 Cor. 5.15 He was wounded for our transgressions Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again John 2.19 John 10.17 Ephes 5.25 Titus 2.14 Destroy this temple and in three dayes I will raise it up again I lay down my life that I may take it again Christ loved the Church and gave himselfe for it that hee might sanctifie it Hee gave himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himselfe zealous of good works 5. Whether remission of sins be freely given Our sins remitted freely in respect of us though they cost Christ full dearly ALbeit God remitteth not our sins unto us except a most sufficient punishment be first paid for them yet he remitteth them freely unto us for Christs sake whom our debt cost enough Object If he pardoned them for Christs satisfaction then doth he not remit them freely Ans He remitteth them freely in respect of us that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Repl. And he that after this sort pardoneth doth not freely pardon for this is a rule What a man doth by another that hee seemeth to do by himself Wherefore we our selves pay it in paying it by Christ Ans God also giveth us freely this price and ransome John 3.16 that is this satisfier and mediatour Christ who is not bought of us So God loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have life everlasting 6. To whom remission of sins is given Remission of sins given unto all the elect and to them only John 3.36 Acts 10.43 REmission of sins is given to all the elect and them alone because it is given to them all and alone who beleeve and none beleeve but the elect onely for the reprobate never have true faith and beleefe therefore they never obtain remission of their sins Hee that beleeveth in the Sonne hath everlasting life To him give all the Prophets witnesse that through his Name all that beleeve in him shall receive remission of sins Yet all the elect have not alwayes remission of sins but all beleevers have it alwayes because they onely have remission of sins who beleeve that they have it But this the elect do not alwayes beleeve but then first when they are converted and indued with faith yet in respect of the secret and fore-determined purpose of God they have alwayes remission of sins Now infants have remission of sins because they have faith and conversion in aptitude and inclination though not actually 7. How remission of sins is given Remission of sins given by faith through the working of the holy Ghost REmission of sins is given by faith alone by which being wrought and kindled in us by the holy Ghost we receive the same Therefore it is then also given when by faith it is received God verily decreed from everlasting to pardon in Christ for his satisfaction the sins of the elect but he doth actually forgive all and every faithfull man their sins then when reputing them for just he
remission of sinnes and eternall life freely for Christs sake and we binde our selves to the yeelding and performance of faith and new obedience Therefore they confirme not neither assure them of Gods grace who are without faith and repentance or use other rites or to some other end then God hath appointed Moreover It is superstitious and idolatrous to attribute the testification of Gods grace either to the externall work and rite without the promise or to any other works invented by men Wherefore the abusing or not right using of the Sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Circumcision is profitable Rom. 2.15 if thou doe the law c. The confirmation of the eleventh conclusion The figure of Baptisme being correspondent to the Arke of Noah doth also save us not the outward washing away of the filth of the flesh but the inward testifying of a good conscience towards God The bread which we breake is it not the communion of the body of Christ And seeing the Sacraments are an externall instrument whereby the holy Ghost fostereth and preserveth faith it followeth that they serve for the salvation of Beleevers as doth the Word But contrary the wicked through the abuse of the Sacraments and the contempt of Christ and his benefits which are offered unto them in his Word and Sacraments and through the confession of his doctrine which they imbrace not with a true faith purchase unto themselves the anger of God and everlasting pains according to the saying of the Prophet Esay 66.3 He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep 1 Cor. 11.20 is as if he cut off a dogs neck And S. Paul Whosoever shall eate this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the things signified because they are received by faith only and are either proper unto salvation or salvation it selfe as Christ and his benefits they cannot be received of the wicked neither can they at all be received but unto salvation The confirmation of the twelfth conclusion A promise and the signe of a promise having a condition of faith and fidelity adjoyned unto it are ratified whensoever the condition is performed But such is that promise which is signified and confirmed by the Sacraments therefore if in the use of them faith doth accompany which beleeveth the promise the things promised and signified are received together with the signes I might deale with thee as thou hast done when thou diddest despise the oath in breaking the covenant Ezek. 16.59 Neverthelesse I will remember my covenant made with thee in the dayes of thy youth and I will confirme unto thee an everlasting covenant The confirmation of the thirteenth conclusion The iterating of circumcision or baptisme hath beene no where received or admitted Neither is the reason hereof obscure or unknowne because those Sacraments were instituted to be an initiating or solemne receiving of men into the Church which is alwayes ratified to him that is penitent and persisteth therein But the use of other Sacraments is commanded to be iterated as of the Sacrifices the Passeover worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimony that the covenant which was made in circumcision and baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwayes necessary The confirmation of the fourteenth conclusion That there is one common definition agreeing to the Sacraments both of the Old and New Testament hath bin shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the New Testament it is manifest that there are but two because there are no other ceremonies commanded of God and having annexed unto them the promise of grace And that the old Sacraments signifie Christ which hereafter should be exhibited the new Christ who already was exhibited is apparent by the interpretation delivered of them in holy Writ whereof we spake in the definition Now they differ in clearnesse because in the New Testament the ceremonies are purer and signifying things complete and perfect In the Old were moe rites shadowing things to come all the circumstances whereof were not as yet declared The confirmation of the fifteenth conclusion What the Ministers doe in Gods name in the administration of the Sacraments and also that God by the Sacraments signifieth that is teacheth offereth promiseth us the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holy Ghost doth move our hearts by them to beleeve For seeing the Sacraments are a visible promise they have the same authority of confirming faith in us which the promise it self made unto us hath Of this followeth the third For that which serveth for the kindling or raising of faith in us the same also serveth for the receiving of the communion of Christ and his benefits And because we attaine to this by faith therefore it is said The bread is the communion of the body of Christ Baptisme doth save us Neither yet doth the holy Ghost alwayes confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shew That the use of them hurteth without faith hath been proved in the second conclusion The confirmation of the sixteenth conclusion The Sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not understood except in be declared by the word neither can the signe confirme any thing except the thing be first promised An example hereof are the Jewes who observed and now doe observe the ceremonies but adjoyn thereto the not-understood promise of the grace and benefits of Christ Without the word those who are of understanding are not saved either by doctrine as by the ordinary means or by an internall and extraordinary knowledge He that beleeveth not in the Son John 3.18 Rom. 1.17 is already condemned Faith cometh by hearing and hearing by the word of God But they may be saved without the Sacrament because although by some necessity they be deprived of these yet they may beleeve as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as John in the womb and many infants also in the womb who died before the day of circumcision The word also is to be preached unto the wicked because it is appointed to convert them But the Sacraments are to be administred unto them who are acknowledged for members of the Church because they are instituted for the use of the Church only Thou maâ—st be baptized if thou beleevest Acts 8.37 The confirmation of the seventeenth conclusion The confirmation thereof is manifest
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
we are washed with the water of Baptisme Ans In the institution of Baptisme the words whereof are these Mat. 2â— 29 Goe and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost He that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned a Mat. 16.16 This promise is repeated again whereas the Scripture calleth Baptism the washing of the new birth b Titus 3.5 and forgivenesse of sinnes c Acts 22.16 The Explication THe confirmation of the definition and chiefe ends of Baptism is contained in the words of the institution Mat. 28.19 Mark 16.16 which are read in S. Matthew and S. Marke Go and teach all nations baptizing them in the name of the Father and the Son and the holy Ghost He that shall beleeve and shall be baptized shall be saved but he that will not beleeve shall be damned These are briefly to be expounded and declared Teach all Teach all and not some Nations neither Abrahams posterity onely Here is the difference of the Sacraments of the old and new Testament For Christ did not institute this new Sacrament for the Jewes only to whom properly did belong the old Sacraments but to all others also succeeding Baptising them That is all who by your doctrine come unto me and are made my disciples And among them are numbred the Infants also of such as come unto Christ or are Christs disciples For their Infants also are disciples as being borne in the schoole of Christ For to be borne in the Church serveth to the Infants in stead of their profession The word is to go before the Sacrament The order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of men of yeeres which should be converted unto the faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifieth that the Word ought to go before and then the Sacraments to follow Foure things signified in these words In the name of the Father Son and holy Ghost used in Baptisme In the name of the Father and the Son and the holy Ghost These words in the name signifie 1. That Baptisme was instituted by the common commandement and authority of these three and that these three persons doe command that they who will be members of the Church be baptized Wherâ—fore it is of like force when the Minister baptiseth as if God the Father the Son and the holy Ghost did baptize And hereof also it is manifest that these three persons are the three subsistents or persons of the God-head and are one true God into whom we are baptized 2. They signifie that these three persons confirme unto us by their owne testification that they receive us into favour and performe that unto us which is signified by baptisme which is salvation if we beleeve and be baptized where is noted the principall end of Baptisme 3. To be baptized in the name of the Father the Son and the holy Ghost is That he which is baptized be bound to the knowledge faith worship trust honour and invocation of this true God 1 Cor. 1.13 who is the Father and the Son and the holy Ghost This is the second end of Baptisme which Paul also in these words declareth were yee baptized into the name of Paul As if he should say Ye ought to be his to whom ye have given your name and bound your selves in Baptisme 4. Baptising them in the name of the Father the Son and the holy Ghost that is baptising them by invocation of the three persons invocating the name of the Father the Son and the holy Ghost upon them Which three persons receive us into favour And the Father verily receiveth us into favour for the Sonne by the holy Ghost whom the Sonne giveth us from the Father He that shall beleeve This condition is added unto the promise For they who are baptized cannot receive that which is promised and sealed in Baptism but by faith so that without faith neither is the promise ratified nor the Baptisme availeable And in these words is noted briefly the right use of Baptisme in which right use the Sacraments are ratified to them which receive them with a true faith What is the right and lawfull use of Baptisme But in whatsoever corrupt and unlawfull use and administration the Sacraments are no Sacraments but are Sacraments to them only who receive them with a true faith The right and lawfull use then of Baptisme is when the converted are baptized with observation of that rite and end which Christ appointed that is 1. When the ceremonies or rites instituted by Christ in Baptisme are not changed Whence it is manifest that the drosse and filth of Papists as oyle spettle and exorcisme or conjuration tapers salt The drosse which the Papists bloud with the simplicity of Christs institution in baptism is to be rejected and such like wherewith the defile Baptisme is to be thrown away Object But these appertaine and belong to order and comelinesse Ans The holy Ghost knew well enough what did appertaine to order and comelinesse in Baptisme Rep. But they appertaine to the signifying of some thing Ans It belongeth not to men to institute any signe of Gods will This also we are to judge and think of other ceremonies of the same hatching 2. The use of Baptisme is right When Baptisme is given to them for whom it was instituted which are all the converted or members of the Church and When of these it is received with a true faith according to that Acts 8.37 If thou beleevest with all thine heart thou maist be baptized 3. When Baptisme is used to that end whereunto it was instituted not to the healing of cattell and such like abuses 4. When Baptisme is administred by them to whom Christ hath given it in charge that is the Ministers of the Church whom Christ hath sent to teach and to baptize not by women or any other which are not sent of God And shall be baptized He would confirme us also by the outward signes and therefore this is added and shall be baptized that we may know that not only by faith but by the outward signe also we are assured that we are of the number of them who shall be saved Shall be saved That is let the baptized know that he hath those benefits which are signified by the ceremony or outward signe that is that he is justified and regenerated if he beleeve For without faith the promise is not ratified neither doth Baptisme profit at all Unto both both unto faith and unto Baptisme the promise is adjoyned but in a diverse manner unto faith as a necessary mean to apprehend salvation unto baptisme as a signe sealing the salvation we apprehend He that will not beleeve shall be condemned That is though he
for the converted and unconverted or such as were yet to be converted much more shall this likewise be spoken of his visible Word namely of the Sacraments which were ordained and instituted for the converted only 14. Open Infidels wicked ones and blasphemers ought not to be baptised For they ought not to be baptised who beleeve not with their whole heart Wherefore Philip saith to the Eunuch If thou beleevest with all thine heart thou mayest be baptised Acts 8.37 Mat. 3. â— So John also baptised none but such as confessed their sins Now if blasphemers and unbeleevers are not to be baptised it followeth that they are to be shut out of the Church and not to be admitted to the receiving of the Sacraments They who ought not to be baptised neither ought they to be admitted unto the Supper for there is one and the same reason in both 15. They who are not as yet baptised are not to be admitted unto the Supper but to them who forsake their Baptisme Baptisme is no Baptisme according to that of the Apostle If thou be a transgressor of the law thy circumcision is made uncircumcision Rom. 1.25 that is if thou persevere in thy transgression without repentance Therefore they who forsake their Baptisme are not to be admitted unto the Supper Obj. Then they who forsake their baptisme are also to be baptised after their receiving into the Church Ans Their receiving into the Church by baptisme is firme and in force to them that repent without any iteration of the signe But seeing baptisme is an entrance into the Church they who forsake it are not in the Church and therefore as long as they continue such they are not to be admitted either into the Church or unto the Supper 16. Vnto whom the promise of grace doth not belong unto them the signe of grace ought not to be extended otherwise the Church should deale corruptly admitting them whom God excludeth and should be diverse and disagreeing from her selfe for she should absolve them by the visible word whom she condemned by the audible word Wherefore the wicked and blasphemous whom God hath rejected and deprived of his grace are not to be admitted unto the Sacraments which are the signes of Gods grace 17. The institution of the Sacraments or the condition which must be observed in coming to the Sacraments requireth faith and repentance Therefore they who shew not repentance ought not to be admitted This argument followeth by a counter-position They which have repentance and faith are to be admitted Therefore they which have not repentance and faith are not to be admitted 3. To whom the power of the Keyes is committed against whom and in what order to be used UNto whom the declaration and denouncing of Gods Word is committed to them also is committed the power of the Keyes The denouncing and publishing the anger and favour of God which is performed in the preaching of the Gospel is committed unto the Ministers For the preaching of the Gospel is committed to them alone But that denouncing which is exercised in Church discipline belongeth to the whole Church For unto the whole Church doth discipline and spirituall jurisdiction belong Now the denouncing and declaration which is used in the ministery of Gods word is done after another manner than in the Church discipline In the ministery of the word the anger of God the word going before is by every Pastour alone or Minister of the word privately denounced against all ungodly unbeleeving and unrepenting persons namely that they are exiled from the Kingdome of Christ as long as they repent not neither live according to the prescript rule of the Gospel And againe if they repent the grace and favour of God and remission of sinnes is by the same Pastours and Ministers signified and declared out of the Word of God unto them How the Ministers of the word doe absolve and condemne Object Then have men power to condemne Ans They have ministeriall power that is the charge and function of denouncing unto men according to Gods Word that God remitteth or not remitteth their sins And this is done two waies First and in generall when in the preaching of the Gospel they declare That all beleevers are saved and that all unbeleevers are condemned Secondly when as they exercise this function of declaring Gods will privately unto particular men and towards every one in severall and when remission of sins is promised to some certain person repenting and when likewise the anger and displeasure of God is denounced against any one person not repenting as long as he continueth in that minde So Peter said to Simon Magus Acts 8.23 Thou hast neither part nor fellowship in this businesse The same is to be said in particular to every one as often as need requireth neither must we do it at our own pleasure but according to the word of God And this is the power of the Keyes granted unto the Pastours and annexed unto the Ministery of the word But to execute this sentence declared belongeth to God alone In Ecclesiasticall jurisdiction or Church-judgement the denouncing of the favour and wrath of God is not done by any privately but by the whole Church or in the name of the whole Church by such as are deputed thereunto by the common consent of all And this denouncing is used for some certain causes and towards some certain persons having also companying it a debarring and excluding from the use of the Sacraments when need requireth The persons who are to be excommunicated Now Who are to be excommunicated is known sufficiently by that which hath been said before namely such as either deny some Article of faith or shew that they will not repent or submit not themselves to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse All such are not to be admitted into the Church or if they have been admitted into the Church in baptisme yet wee must not goe forward in offering them the Lords Supper The order how they are to be excommunicated That Order is to be observed in executing the office of the Keyes which Christ himselfe Matth. 18. hath set downe When a man hath committed some private trespasse he must first be courteously admonished by one according to the commandement of Christ Mat. 18.15 If thy brother trespasse against thee goe and tell him his fault between him and thee alone if hee heare thee thou hast wonne thy brother Moreover if being admonished by one he doth not yet repent he must be againe privately admonished by thee taking one or two with thee And such admonitions must be done according to Gods word and with signification of good will towards the offender and that not but for causes just weighty and necessary And if neither so admonished by one or two hee repent hee is to be corrected by the whole Church Which also Christ
is proclaim and declare him to be no member of the Church Therefore To account one for a publican is not only to think in mind but also to pronounce him an aliant from the Church and to excommunicate him Objections against the example of the Apostles excommunicating alledged 1 Cor. 5. 2 Cor. 8.5 2 Thess 3. 1 Tim. 1. c. THey who at this day disallow the Discipline of the Church elude the example of S. Paul two wayes Some simply deny that the Apostle speaketh of Excommunication when he saith He that hath thus done let him be delivered unto Sathan For say they to deliver unto Sathan is not to excommunicate but by some miraculous punishment through Sathans means to cut off or at least curse and banne him and deliver him to Sathan to be tortured yet so that hee continue a member of the Church notwithstanding Others grant that Paul speaketh of Excommunication but they deny that the example pertaineth to us because now there are Christian Magistrates maintainers of discipline of which Magistrates the Church was destitute in the Apostles time Ans But against the former of these make the Apostles words To deliver up to Sathan To put from the Church is to excommunicate 1 Cor. 5.2 Put away from your selves that wicked man and With such a one eat not These cannot be understood of a miraculous punishment by death such as Ananias and Sapphira suffered but they signifie the ordinary authority and judgement of the Church 1. Because he saith Put ye away and reprehendeth them because they have not yet abandoned him And Yee are puffed up and have not rather sorrowed that he which hath done this deed might be put from among you Now all these had not the gift which Peter had Therefore hee should wrongfully reprove them for not shewing some miracle 2. Because he requireth the consent of the Church When ye are gathered together 1 Cor. 5.4 and my spirit But there was no need of such a concourse or an assembly for manifestation of a miracle 3. Because hee will that the incestuous person be delivered unto Sathan for the destruction of the flesh 1 Cor. 5.5 that the spirit may be saved in the day of the Lord Jesus that is he will have him so dealt withall that notwithstanding he might live and repent that his flesh might be tamed with true contrition that the old man might be mortified and the new man quickned Wherefore the Apostle would not that he should be slain 4. He speaketh of the separating and exiling him from the Church when he saith Purge out the old leaven Company not together with fornicators With such a one eat not All these speeches intimate a separation not any mortall punishment 5. The conference of places of Scripture teacheth that they who either in word or in life deny the Christian faith are not to be reputed Christians Ambrose saith that this incestuous person when his offence was once known was to be banished from the company of the brotherhood that is from the Church Now they who are cast out of the Church are worthily said to be delivered up to Sathan because they are conversant and resident in his kingdome as long as they repent not Three causes why Paul commanded the incestuous person to be excommunicated They who maintaine the later opinion alledge a false cause when they say that Paul therefore would have the incestuous person excommunicated because then there was no Christian Magistrate For Paul rendreth farre different reasons hereof which continue in force unto this day 1. The Commandement of Christ When yee are gathered together and my spirit in the name of our Lord Jesus Christ that is by that authority and warrant of Christ Tell it unto the Church Let him be unto thee as an Heathen or a Publican 2. That the excommunicated person might repent and be saved Let him be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 3. Lest others should be tainted and infected with the same fore Know ye not that a little leaven leaveneth the whole lumpe For Christ our Passeover is sacrificed for us that we should live with the unleavened bread of sincerity and truth and become a new sprinkling and cast out the old leaven of maliciousnesse and wickednesse or at least if we cannot cast it all out yet that we professe not the toleration thereof These are the causes why Paul commanded that the incestuous person should be excommunicated out of the Church but we no where reade that the Church did therefore excommunicate wicked persons because it wanted a Christian Magistrate For the duties of the Church and of the Magistrate alwayes were and yet remaine distinct It is certaine then that the Apostle speaketh of Excommunication when he saith Deliver him unto Sathan Put away the wicked man from among you and that he treateth of the ordinary power of the Church against malefactors whether any miracle then betide or no. Object 1. Nathan excommunicated not David an adulterer Therefore Paul excommunicated not the incestuous person Answ David repented after the first warning therefore he ought not to be excommunicated Paul also speaketh with condition of repentance Put him away to wit if he repent not or hath not already repented on which repentance he commandeth that he be received againe This condition we must necessarily understand because that Christ would that certaine degrees of admonition should first be practised and God at any time receiveth the penitent into favour The Theefe on the Crosse is not excommunicated but upon his repentance received of Christ Mat. 18.28 If thy brother shall sin against thee untill seventy times seven times thou shalt forgive him Wherefore not offenders but obstinate persons of which sort David was none are to be excommunicated Object 2. Christ excommunicated none Therefore Paul did it not neither ought the Church to excommunicate any Ans The consequence is not good to argue from the deniall of the fact to the deniall of the right and lawfulnesse of the fact The argument is no better than this Christ baptised none Therefore Paul might not and the Church may not baptise any For Christ indeed baptised none but he commanded his Apostles to baptise all Nations So likewise he excommunicated none but he commanded the Church to excommunicate the rebellious and obstinate Mat. 18.17 5.24 Acts 8.36 Let him be unto thee as an Heathen Leave thy gift at the Altar c. Philip said to the Eunuch Thou maist be baptised if thou beleevest with all thine heart Therefore he had not baptised him if he had not beleeved Object 3 Paul saith Ye have not * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowed that he which hath done this deed 1 Cor. 5.25 might be put from among you Therefore they should have prayed that God would miraculously take him away by the Devill Answ Yee
of prayer Some demand Whether wee be so tyed to this forme of prayer that in praying wee may use no other Answ Christ delivered this forme unto us not that wee should be tyed to these words but that wee might know 1. What things aske 2. How to aske them For it is a generall forme of the manner whereby and the things which we are to aske Now it falleth out oftentimes that particular benefits are necessary for us which we must aske of God according to those sayings of Scripture Whatsoever ye shall aske the Father in my name he will give it you John 14.13 James 1.5 Matth. 24.20 If any of you lack wisdome let him aske of God and it shall be given him Pray that your flight be not in the winter But these as touching the words are not in this prayer There are also many examples of prayer in the old and new Testament which as concerning the words 2 Chron. 20.6 2 King 8.15 Dan. 9.4 John 17.1 Acts 4.24 differ from this as the prayers of Josaphat Salomon Daniel Christ himselfe the Apostles and others which neverthelesse were heard of God Wherefore the forme of prayer delivered unto us by Christ is wholly a thing indifferent Object Wee may not be wiser than Christ Therefore seeing hee hath appointed us a certaine form of prayer we must hold us contented therewith and therefore we do amisse when we use other formes of prayer Ans We may not depart from that forme if Christ will have us tied unto it but he will not have us tyed to these words because his purpose was when he taught his Disciples to pray to deliver a briefe summe of those things which we are to aske of God Repl. That is to be retained than which no better can be invented Wee cannot invent a better forme and better words than are these of Christ himselfe Therefore wee must retaine also the forme and words of Christ. Answ We cannot invent better words neither a better forme to expresse this summe of such things as are to be desired which is as it were the generall of all things that are to be desired These generals of Gods benefits which Christ in this forme hath prescribed unto us to be desired cannot be proposed in a better forme but Christ will have us also to descend to specials and aske particular benefits according to our necessity For that form prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto all benefits as well corporall as spirituall may be referred And when Christ willeth us to desire the generals hee willeth us also to desire the specials And further also those which are here put in generall we are in like manner for this cause to declare in speciall that we may be led into a consideration of our necessity to a desire of making of our petition to God to help our necessity Now that we may doe this we have need also of speciall formes of praying For to the explication of generals by their specials we have need of another form But yet all other formes of prayer must agree with this forme prescribed by Christ Hence Austine testifieth August ad Prob. that All the prayers of saints extant in Scripture are contained in the Lords Prayer And he addeth farther that It is free for us to say the same things in other words when we pray but it is not free for us to say or mention other things than are comprised in this forme of prayer Quest 120. Why doth Christ teach us to call God our Father Answ That presently in the very entrance and beginning of the prayer hee might stirre up in us such a reverence and confidence in God as is meete for the sonnes of God which must be the ground and foundation of our prayer to wit that God through Christ is made our Father and will much lesse deny unto us those things which wee aske of him with a true faith than our earthly Parents deny unto us earthly things a Math. 7. v. 9 10 11 Luke 11. v. 11 12 13. The Explication THis Prayer of Christ hath three parts a Proeme Petitions and a Conclusion The Proeme is Our Father which art in heaven The Proeme hath two parts 1. A calling on the true God in these words Our Father 2. A description of him in these which art in heaven And the Lord used this kind of Proeme because he will be called upon with due honour This honour consisteth 1. In the true knowledge 2. In true confidence 3. In obedience Obedience compriseth 1. True Love 2. True Feare 3. Hope 4. Humiliation 5. Patience Our Father God is called Our Father 1. In respect of our creation The sonne of Adam the Sonne of God 2. In respect of our redemption God is our Father in three respects Luke 3.38 and receiving into his favour by his Son our Mediatour Christ is the only begotten and naturall Sonne of God wee are not his sons by our own nature but are for Christs sake adopted to be sons 3. In respect of our sanctification or regeneration by the holy Ghost in Christ Christ will have us to call God Father and so to invocate him Five causes why we here call God Father 1. In regard of the true invocation of God who is the Father of our Lord Jesus Christ 2. In regard of the true knowledge of him that we may know him to be our Father who through and for his Son the Mediatour hath adopted us to be his sonnes when otherwise wee were his enemies John 20.17 I goe unto my Father and unto your Father and who farther also for his Sons sake regenerateth us by the holy Ghost and endoweth us with all gifts and graces necessary 3. In regard of reverence namely that in us may be stirred up and raised true reverence towards him that seeing hee is our Father wee therefore behave our selves as becometh sonnes and be affected with such reverence towards him as it becometh children to be affected towards their Father especially being adopted children and unworthy of Gods blessings and benefits 4. In regard of confidence that the same be raised in us whereby we may be assured that we shall be heard and that hee will give us all things which pertaine to our salvation For seeing God is our Father Rom. 8.32 and even so loving a Father to us That hee hath given his onely begotten Sonne for us to death how then shall hee not give us together with him all things necessary to our salvation 5. For a memoriall of our creation Now God will heare those onely that â—o pray because in them hee obtaineth the end of his blessings and benefits Object 1. We invocate the Father according to the prescript of his owne Son Therefore wee must not invocate the Sonne and the holy Ghost Ans The consequence of this reason is denied because the consequence holdeth not from the
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or originall from any other because he is from himselfe 16. Nor created The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither made of any for neither created otherwise he should be the creature of another 17. Nor begotten So it is in the Greek hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten for if he were begotten he should be the Son not the Father And this is the manner of existing by which the Father is distinguished from the Son and holy Ghost because he is of none but of himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely from the Father therefore he is not the Son of Abraham David and Mary but according to the flesh 19. Not made When the Apostle saith He was made of a woman Gal. 4.4 that is understood according to the flesh not according to the divinity 20. Nor created As Arius blasphemed that the Son was first created abusing a corrupted place in the Apochrypha Syrac 24.14 and depraving other Scriptures which call Christ the beginning of the creature of God to wit not a passive but an active beginning Col. 1.5.18 Rev. 3.4 21. But begotten In the Greek it is begotten of the Father and that alone therefore he is the onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall generation of the Son from the Father is the ineffable communication of the divine Essence by which alone the second person of the divinity from the first alone as a son from the father receives the same essence whole and intire which the father hath and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost because he is onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine Church to fill up the Scriptures meaning said From the Father and the Son 23. Not made This is against the Macedonians who feigned the holy Ghost to be a creature created motions and created spirituall gifts 24. Nor begotten Because so he were the Son for to be begotten is to be the Son 25. But proceeding So it is in the Greek as it is said John 15.46 for this procession or emanation is the ineffable communication of the divine Essence by which alone the third person of the divinity from the Father and the Son as a Spirit from him whose Spirit he is receives the same entire essence which the Father and Son have Concerning the manner of this procession and generation to those that curiously enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene generation and procession we have learned but which is the manner or way of this difference we know not And that of Ambrose Licet scire c. We may know that the Son is begot and so that the holy Ghost proceeds but we may not know how he is begot and how he proceeds And this is the way of existing that he proceeds from the Father and the Son for he is the Spirit of the Son no lesse then of the Father Rom. 8.9 Gal. 4.6 and he is sent from both John 15.26 he proceeds then from both ARTICLE VIII And in this Trinity 26. none is before or after other 27. none lesser or greater then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then that will be saved must thus think of the Trinity The Declaration 26. NOne before To wit in nature and time though in order of existence the Father be the first the Son the second and the holy Ghost the third person 27. None greater Because God admits no quantity but when Christ saith he is lesser then the Father John 14.28 he saith this not in respect of his divinity but onely in regard of his mediation and humanity otherwise that could not be true when he saith I and my Father are one All that the Father hath are mine 28. But all The co-eternity then and co-equality and the co-essentiality also of the Trinity is altogether to be worshipped 29. He then that will He therefore hates his owne salvation who beleeves not the holy Trinity for Whosoever denieth the Son hath not the Father 1 John 2.23 And Who hath not the Spirit of Christ he is none of his Rom. 8.9 For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 The Catholick Faith concerning the Incarnation of the Son of GOD our Lord JESUS CHRIST According to the Creed of ATHANASIUS briefly declared and asserted ARTICLE I. Of the Creed the ninth But 1. it is necessary unto eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Joh. 6.14 This is the will of him that sent me that all that see the Son and beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely true God and whom thou hast sent Jesus Christ 1 John 4.3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Acts 4.12 Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts 10.43 To him give all the Prophets witnesse that whosoever beleeveth in his Name shall receive remission of sins by his Name By faith then in the Son of God made man it behooveth all to be saved and without this faith no man can be saved 2. Incarnation also In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inhumanation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his incorporation of the causes truth and manner of which Athanasius lest a famous