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
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many
worshipping of God and thankfulnesse towards him is placed under the third part 4. The reasons why Catechising is necessary in the Church THe diligent exercise of Catechising is necessary in the Church Deut. 4.9 11.19 1. Because of the commandement of God Ye shall teach them your children 2. Because of the glory of God which requireth that God be not onely knowne aright and magnified by those of riper yeares but of children also Thirdly For our owne comfort and salvation for without the true knowledge of God and his Son Christ Jesus that is to say without Faith and Repentance no man of sufficient yeares and able to receive instruction can be saved or have any stable or sure confidence that he pleaseth God John 17.3 Heb. 11.6 For This is life eternall that they know thee to be the onely very God And Without Faith it is impossible to please God Now no man beleeveth on him whom he knoweth not or of whom he never heard How shall they beleeve on him of whom they never heard Rom. 10.17 Faith is by hearing and hearing by the Word of God As many then as will be saved must needs hold the foundation which is the doctrine touching Christ Wherefore all must be instructed and such a summe of doctrine must be delivered in the Church of which the ruder and younger sort also may be capable Fourthly For the maintaining of a Church and Common weale in this life For to the establishing of Church and Common-weale there is need of Religion and the worship of God Christian discipline studies and exercises of godlinesse honesty justice and truth amongst men All which in vaine we seek for amidst the barbarous Nations where there is no practice of piety or vertue at all Now therefore it behoveth that we be instructed herein from our child-hood because the heart of man is evill and perverse from his youth Gen. 1.21 Nay such is the corruption of nature that unlesse there be sudden redresse we then too late take physick when our evill and griefe through long delay hath gathered strength and is become past cure Wherefore except we be instructed aright in the will of God out of his Word in our child-hood and exercised unto godlinesse hardly or never doe wee suffer our selves to be withdrawne from those errours which are in-bred in us and which we drunk in like water in our child-hood scarcely can we endure to be revoked and weaned from those vices in which we have been trained up Wherefore we must betimes meet with and bridle mans depraved nature lest Church and Common-weale go to wracke Fifthly Because the rule of examining opinions and discussing the truth of them must be generally knowne unto all lest they erre and be seduced according to the commandement Beware of false prophets Prove all things Try the spirits whether they be of God Now the rule of this tryall is no other then those chiefe grounds of Catechisme The Decalogue and the Apostles Creed Sixthly Because they who have throughly learned Catechisme better understand Sermons in that they are able easily to reduce whatsoever they heare out of Gods Word to their severall heads of Catechisme which they have learned whereas otherwise Sermons for the most part are heard with little fruit and benefit Seventhly Because Catechisme best fitteth the unskilfull and weak judgement of learners For a copious and vagrant forme of instruction is hard for youth and beginners and very unprofitable therefore the doctrine delivered unto them must be briefe and plaine packstaffe such as is Catechisme Eighthly Because it is necessary that the rude and younger sort be severed from Schismatickes and from the profane Heathen which distinction is no way made but by the knowledge of Catechisme Ninthly Catechisme doctrine is most needfull for Scholars because they ought to be more expert in Christian doctrine then others both in regard of their calling that one day they may instruct others as also in respect of their many occasions which daily occurre of learning this doctrine which after the example of Timothy they may not neglect To these may be added many impulsive causes especially with the people to win them drawne either from the end of our Creation or from the cause of Gods prolonging and preserving our lives untill the time of youth c. Also from the dignity andexcellency of the object of Catechisme doctrine which is the highest and perfectest good even God himselfe and from the effect of Catechisme which is the knowledge of this great good and a community therewith a thing more precious then all the treasures of the world This is that costly Jewell digged and hidden in the field of the Church Mat. 13.44 whereof Christ speaketh and for whose sake in ancient times Christians with their little children suffered martyrdome with cheerfulnesse Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiasticall History Euseb hist Eccles lib. 6. cap. 3. Theod. hist lib. 4. cap. 16. and third chapter Let us read to this purpose Theodoret his fourth booke of History and sixteenth chapter But contrariwise what is it that we will gladly suffer for Christs glory if we be ignorant of this doctrine and how shall we not be ignorant if we learn it not in our child-hood Wherefore the ignorance of Catechisme is not the last and least cause why many now-adaies are carried hither and thither with every winde of doctrine and why many fall from Christ unto Antichrist 5 What is the end of Catechisme and Christian doctrine THE scope of Catechisme-doctrine is our comfort and salvation Salvation consisteth in the fruition and participation of the highest Good The comfort thereof is a certaine hope and expectation of this Good in the life to come together with a fruition in part begun in this life The chiefest Good is that which if we have we are blessed if we want we become most unhappy and miserable Further what and what manner this onely comfort is it is resolved in the first question of this Catechisme whereunto these Prefaces now ended we will proceed A CATECHISME OF CHRISTIAN RELIGION On the first Sabbath Quest 1. What is thy only comfort in life and death Answ That both in soule and body whether I live or dye a Rom. 14.8 I am not mine owne b 1 Cor. 6.19 but belong wholly unto my most faithfull Lord and Saviour Jesus Christ c 1 Cor. 3.23 Tit. 2.14 who by his precious bloud most fully satisfying for all my sins d 1 Pet. 1.18 1 John 1.7 2.2 hath delivered me from all the power of the Divell e Heb. 2.14 1 John 3.8 and to preserve mee f John 6.39 John 10.28 2 Thes 3.3 1 Pet. 1.5 that without the will of my heavenly Father not so much as an haire may fall from my head g Mat. 10.30 Luk. 21.18 yea all things must serve for my safety h Rom.
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if
that either we sin or wholly revolt from thee Ob. Temptations which are good in respect of God are evill in respect of the Divell and yet notwithstanding into them doth God leade us Therefore God is the cause of sin Ans This reason containeth a fallacy of the accident They are sins in respect of the Devill because he will thereby allure us to sinnes in respect of God they are not sinnes because they are a triall and a reclaiming of us from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisements martyrdomes they are sent of God but as they are evill and sinnes God will them not to wit as To will them is to approve and worke them but onely permitteth them 3. What is To deliver us from evill BY the name of Evill some understand here the Divell some sinne some death but the best is to comprehend in it all evils both of crime and paine whether they be present or to come yea and the Divell himselfe the author and Grandcomplotter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.14 Mat. 5.37 or Arch-contriver of all mischiefes who is called that wicked one by a significant propriety of speech I write unto you young men because yee have overcome the wicked Whatsoever is more then these commeth of Evill Cyprian understandeth this petition of evils that is of all adversities and afflictions which the enemie attempteth against us from which we can have no sure guard except God protect and deliver us When as then we desire that God will deliver us from evill we desire 1. That he will send no evill on us What here we pray for but deliver us from all evils present and to come both of crime and paine 2. That if he send on us any evils that he would mitigate them in this life and turne them unto our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fulfill and perfectly deliver us and wipe away every teare from our eyes 4 Why this petition is necessary THis petition is necessary 1. In respect of the multitude and power of our enemies and the greatnesse of evils and our owne weakenesse and infirmity 2. In respect of the former petition for the obtaining thereof because our sinnes are not remitted except we persist in faith and repentance If then we will that God remit and pardon us our sinnes we must stand stedfast in faith and repentance but stedfast we shall not stand if we be tempted above our strength if we fall into sinnes if lastly we revolt from God himselfe Object We are not to pray against such things as are good and profitable for us The temptations of God as trials diseases poverty sending false Prophets are good things and profitable unto us We are not therefore to pray against the temptations of God Ans The Minor containeth a fallacy of the accident We are not to pray against such things as are good and profitable that is which are by themselves profitable or good But afflictions trials crosses and other temptations are by themselves evill and unprofitable and not good But yet they are good and profit us only by an accident which accident is the mercy of God accompanying them without which they are not only not profitable but also a part of death and a most present way to death both temporall and eternall Wherefore as afflictions and crosses are evill by themselves and destroy nature so far forth we pray against them but as they are good and profitable unto us that beleeve so we pray not against them or we pray not against that good which concurreth with afflictions and the crosse but against the crosse it selfe and afflictions which are by themselves evill because they destroy nature So also we pray against death as being evill by it selfe and Christ himselfe also prayed against it Mat. 26.39 Let this cup passe from me As then death was a destruction a torment and evill so Christ prayed against it and would it not yea neither would the Father himselfe it as it is so considered But as Christs death on the Crosse was a ransome for the sins of the elect so both Christ and the Father would the same Neverthelesse not as I will but as thou wilt Object 2. What things God will those things ought we not to refuse But God will our temptations Therefore we may not refuse them Answ What things God will those we ought not to refuse that is in such respect as he will that we suffer them with a submitting of our will unto his divine will or such things as he simply will But God willeth not simply temptations neither in this respect as they are a destruction but as they are exercises of faith and prayer or martyrdomes or a tryall of our constancy and in this respect and so far we ought also to wish them but not simply And that we are not simply to will or wish temptations or afflictions it hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wish them neither might we pray against them God will not therefore that we wish for evils as evils but as evils are good so will he have us to beare them patiently Object 3. What thou shalt not obtaine that thou desirest in vaine But we shall not obtaine never to fall into temptation Wherefore in vaine do we desire it 2 Tim. 3.12 For all that will live godly in Christ Jesus must suffer persecution Ans This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not led into temptation not because we are wholly to be delivered but 1. Because we are delivered from many things in which we should perish if we should not request deliverance This is a cause sufficient 2. That those evils also into which we fall may be good and profitable unto us And to those which desire in generall deliverance will God grant these two so great blessings But yet notwithstanding by reason of the remaines of sin in us he will have this benefit to be imperfect which neverthelesse we are to aske wholly with submitting of our will unto the will of God and with full perswasion that in the life to come we shall wholly attaine unto it The use of this petition is The uses of this petition Confession of our infirmity Mat. 25.41 A confession of our infirmity in sustaining or bearing the very least temptations that no man insolently and proudly lift up himself as Peter did when he professed that he would die with Christ nor account the glory of his confession and sufferings for his own seeing the Lord himselfe teacheth us humility saying Watch and pray that yee enter not into temptation 1 Cor. 10.12 He that thinketh he standeth let him take
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
13.8 Jesus Christ yesterday to day and the same for ever 1 Cor. 8.6 We have one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him d 1 Cor. 10.4 All did eate the same spirituall food and all did drinke the same spirituall drinke for they dranke of the spirituall Rock which followed them and that Rock was Christ 1 Cor. 12.13 By one Spirit we are all baptised into one body both Jews and Greeks and have beene all made to drink into one Spirit Ephes 1.4 5. He elected us in him before the foundation of the world was laid and hath predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will IV. The spirituall grace or the thing signified is with the signes received in the true use of the Sacrament which is when with true faith and conversion to God the Sacrament is a received for God so instituted the Sacraments that the signes ordained to confirme our faith should be received out of the hand of the Minister the promise annexed to the signes and spirituall grace it self promised should be received by faith from b God as the promise cannot be received but by faith Hence the Sacraments are not availeable to those that are without faith and conversion Testimonies of Scripture and of others a John 1.26 33. I baptise you with water but he standeth in the midst of you whom yee know not he it is who baptiseth with the holy Ghost 1 Cor. 3.6 I have planted Apollo hath watered but God gives the increase b Rom. 2.25 But if thou breakest the Law thy circumcision is become uncircumcision 1 Cor. 11.20 When ye come together therefore into one place this is not to eate the Lords Supper Apol. August Confes Tit. De usu Sacram. Therefore as the promise is ineffectuall if it be not received by faith so the Ceremonie is unprofitable if faith be not added which truly assureth us that here remission of sins is proffered V. Here is the true use of Sacraments when the Sacramentall signes are received with true faith and a repentance and are directed to that end for which they were ordained by God Testimonies of Scripture and of others a Mark 16.16 He that beleeveth and is baptised shall be saved Rom. 2.25 Circumcision indeed availeth if thou fulfill the Law Apol. August Confes De Sacram. c. Therefore we teach that in the use of the Sacraments faith is required which may beleeve these promises and may receive the things promised which are there offered in the Sacrament and it is a most plaine and firme reason that the promise is uselesse if it be not received by faith Idem De usu Sacram. And such an use of the Sacrament is the worship of the New Testament when faith quickneth the affrighted soule Idem But that faith acknowledgeth mercy and this is the principall use of the Sacrament VI. By reason of the Sacramentall signification obsignation and exhibition of things by signes it comes to passe that oftentimes the signes do retaine the names of the things signified which phrase is called Sacramentall Testimonies of Scripture and of others Gen. 17.18 This is my Covenant Verse 11. This shall be the signe of the Covenant betweene me and you Exod. 12.11 This is the Lords Passeover 1 Cor. 11.24 25. This is my Body This Cup is the New Testament in my blood August Ad Bonifac. Epist 23. If Sacraments had not a certaine similitude of these things of which they are Sacraments they could not be Sacraments at all and by reason of this similitude many times they receive the names of the things themselves Idem Tom. 4. in Levit. quaest 57. The thing which signifieth is wont to be called by the name of that thing which it signifieth as it is written The seven sheaves are seven yeares VII We therefore reject these truly Sacramentarian errors which are partly Papisticall and partly Ubiquitarian as 1. That there is no need of the generall doctrine of Sacraments 2. That Sacraments are not fully but onely in some sort defined by the efficient and small cause or by their effects as the Apology of Exfurt teacheth 3. That they are not the Seales of the promises of grace nor do they confirme our faith as the Jesuits and Anabaptists contend 4. That they containe justifying grace in them as it were the pitchers or vessels thereof that they are the instruments of justification by conferring it 5. That by their force they conferre justifying grace by the work wrought as they say 6. That there is not the same spirituall grace in the Word and in all the Sacraments nor the same communion of Christ 7. That the old Sacraments were bare signes without the true exhibition of the things themselves in their true use 8. That the spirituall things signified no lesse then the signes signifying are carried in and dispensed by the hands of the Minister 8. That spirituall things are received by the wicked even without faith 9. That there are no phrases figurative and Sacramentall but all proper in the Sacraments 10. That there are seven or more Sacraments then the two of Baptism and the Lords Supper instituted by God ARTICLE IX Of Baptisme I. WE beleeve that Baptisme is the laver of water in the Word by which Christ cleanseth his Church regenerating and renewing it by the holy a Ghost that is to say that it is a Sacrament instituted by Christ in which God witnesseth to those that are baptised with water in the Name of the Father Son and holy b Ghost that he receiveth them into the Covenant of grace through Christ and that he reneweth and cleanseth them from sin by the holy Spirit through his bloud Testimonies of Scripture a Ephes 5.26 Even as Christ loved the Church and gave himselfe for her that he might sanctifie her having cleansed her by the laver of water in the Word Tit. 3.5 By his mercy he hath saved us through the laver of regeneration and renewing of the holy Ghost b Mat. 28.19 Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost Mark 16.16 He that beleeveth and is baptised shall be saved 1 Cor. 6.11 You are washed you are sanctified you are justified in the Name of the Lord Jesus 1 Cor. 12.13 By one Spirit we are baptised into one body II. We say that it consisteth of the Element and the a Word according to that vulgar saying Adde to the Word the Element and it becomes a Sacrament as if it were a visible word and therefore it consisteth of a two-fold b washing the one external of water obvious to the sense the other internal of bloud and of the holy Ghost and of this the Word instructs us The externall signifying washing which is a signe is done by the Minister touching the body externally the internall which is the thing signified
and in the obedience of faith by the grace of the holy Ghost On the other side what sort of men he hath appointed to condemne to wit such as are not converted Infidels strangers from Christ both which is taught in the Gospell So many good men chiefly Politicians judge of this Article neither do they think it fitting to wade deeper into this Controversie especially seeing it seemes to ascribe all the meanes of salvation fully to God to Christ and to grace And truly here should be no question if the Authors meant onely this that by this Article is explained the popular doctrine of the qualities of those that shall be saved or damned But because in the Conference they professe Coll. Hag. p. 84. That this Article containes the doctrine of predestination to salvation but deny that the qualities of those that shall be saved to wit faith and perseverance proceed from predestination as from their fountaine but contend that these are in order before predestination or election and not obscurely they make them depend upon mans will whence necessarily God must be robbed of the full glory of our salvation man must be puffed up with pride our Christian comfort in life and death must be undermined free justification and the assurance of salvation must be denied whatsoever they pretend in their garnished speeches to the contrary Therefore this Article cannot be simply approved of and it is full of equivocations and dangerous swelling phrases under which Pelagianisme is under-hand brought into the Church which fraud that it might appeare the lesse they purposely abstaine from the word predestination Now in Austines time the Pelagian Heresie was thus 1. That Adams sin hutted no man but himselfe and that man is not borne now in a worse condition then he was created 2. That Christ was seene and died to expiate all sins committed by imitation of Adam 3. That salvation in Christ is so proposed to all men that whosoever will beleeve and be baptised may be saved 4. That God fore-knew before the foundation of the world who were to beleeve and doe good works and who were to continue in the Faith being assisted by grace and that he predestinated for his kingdome whom he fore-saw being freely called would beleeve above others and would be worthy of their calling and should die an happie â—eath 5. That the grace of God was given to all men according to their merit for the better using of their free-will 6. And that in this life so much is given that man may if he will be free from all sin Against this Heresie Hierome and Austine disputed at large and Austine retracted three whole Chapters Tom. 7. in opusculis 1. Concerning originall sin 2. Of grace and the cause of predestination 3. Of the perfection of righteousnesse Pelagius in the Synod of Palestina being condemned did so farre revoke his errour that he wished Anathema to him that thinks or sayes Apud Augustin de grat Christi cap. 2. that the grace of God by which Christ came into this world to save sinners is not necessary not onely every houre or every moment but also to every one of our actions and who goe about to take this away they shall be punished eternally Who would not cleere Pelagius in this case but under the buskin of this word grace he deluded the Palestine Bishops as Austine sheweth he left behinde him two disciples Caelestius and Julianus young men of a sharpe wit and with whom Austine in Africa had much adoe At last this infection flew over the Mediterrane-sea into Sicilie and Marsiles in France not all of it but onely so much as concerned the point of grace and predestination and the death of Christ the Asserters of which were called Semi-pelagians and the remainders of the Pelagians of which points there are extant the Epistles of Prosper Aquitanicus and of Hilarius Arelatensis to Austine whose learned Answer contained in two Books of the predestination of the Saints and of the good of perseverance and in a third concerning correction and grace To which Answer if the Authors of these Articles at this day would stand as they may and should stand for it is altogether S. Pauls doctrine the matter had beene decided ere this For indeed Arminius with his followers have at this day re-assumed the cause of the Marsilians and Syracusians but somewhat more handsomly dressed Neither could he be ignorant of this and therefore he used but little ingenuity in his tergiversation when he wrote in the Articles That he acknowledgeth neither Semi-pelagianisme objected against him nor nine nor five nor foure inches of it But to returne to the Article in it there be divers equivocations as shall appeare 1. The first lofty phrase lieth hid in Gods immutable Decree According to Scripture that is Gods immutable Decree which absolutely is not changed nor by the creatures can be changed for so God pronounceth himselfe immutable and his counsell immutable Mal. 3.6 Isaiah 46.10 I am God and change not My counsell shall stand and I will do all that I have decreed But they understand that God by an immutable Decree indeed hath decreed to save beleevers in regard of the species that is none but beleevers but not by a decree altogether immutable in respect of the individuals to wit of this or that beleever but under a condition if this or that beleever do not cause a change For they thinke as appeares by the fifth Article that they who beleeve to day may be unbeleevers to morrow and againe of unbeleevers may come to beleeve consequently therefore they thinke that God to day may decree not to save which yesterday by his immutable decree he appointed to save and that againe he can decree to save them still changing their condition If this be to give to God an immutable decree let themselves judge sure Jam. 1.17 no shadow can be more changeable then such a decree which the Scripture denieth The Authors Decreti Holland pag. 5. place such a decree in God Mat. 11.21 23.37 denying That any by God are invited to salvation to whom he hath not altogether decreed to give salvation for this being granted we must say that God had altogether decreed to give salvation to the Cities of Judea and Galilee whom Christ by preaching invited to salvation but seeing they beleeved not they were not saved therefore either he before did â—ot decree to save them or afterward he changed his decree 2. The second â—â—â—â—ing phrase and that the chiefest the foundation of the rest containing the â—â—â—â—â—e of the whole cause and difference of both parts is in the word appointed This according to the Scripture signifieth to us that God not onely from eternity appoâ—â—â—ed to save them who in time beleeve and persevere and are saved but also to elect them in Christ and to predestinate them to salvation and decreed to bestow on them qualities requisite to salvation to wit faith
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Câ—â—echismâ—l instructâ—oâ— described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfâ—â—dians touching the point of the â—fficacy of the Spirit by the ministiy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
to and fro to seek the word of the Lord and shall not finde it We now see the nation of the Jewes which the Lord honoured with so many excellent titles and priviledges with so great successe and miracles exalted it far above all other mortall men now to be more abject than the meanest of all men and so grosly strangely grown blind amidst the noone-day-light of the Prophets preaching that the example thereof duly considereed may not to say move laughter or anger strike a terrour into us The cause of this so great an evill we heare the words of the Prophets and of Christ himself to averre to have bin their contempt and neglect of the sound doctrine concerning God our salvation Joh. 5.43 I come in my Fathers name and yee receive me not If another shall come in his own name him will ye receive I forbeare the recitall of other examples only one will I touch which is of the kingdom of England which a little before was most flourishing and happy Englands Manian persecution and that not only because it is a very sad example but also because there is not one in this our assembly that is such a youth but that it fell out in his daies For in this our age the knowledge of the divine truth was given to England and in the reigne of Edward the sixt the Church and Schooles were excellently constituted in a flourishing estate And when the King was seventeen yeare old hee was beautified with piety vertue and learning far above the modell of that age so that nothing in the most glorious kingdome was more glorious than the King so that this kingdome came behind no part of the whole world in happines But on a suddain this Edward a Prince of great hope being taken out of this life the Papal tyranny soon again surprised his kingdom the most glorious Churches were cruelly wasted with imprisonments banishments fire sword and men of eminent learning holines without any respect of age sexe or dignity some of them haled to the fire and other most cruell punishments and others cast out into all corners of the world It was now onward in the fift yeare whiles these calamities continued there But I rather acknowledge and bewaile our owne sins than take upon me the judging of others The cries of the English banished which I heard with these eares are not out of my hearing wherewith they complained of the unthankfulnesse security and surfeit of the Gospel that had seized upon their Nation But doe wee looke to it better to manage our condition would God we did When Pilate mingled the bloud of the Galileans with their sacrifices saith Christ Luke 13.3 Vnlesse yee repent yee shall all likewise perish The tumults and ruines of Empires by which the Church is shaken are before our eyes threatning us the theevish Turkes gape after us endeavouring with might and main to take Christ from us and to obtrude upon us their Mahomet and we heare that daily they prey upon our neer bloud drawing away Christian youths to their filthy and blasphemous society and to make a breach in upon us The abomination of the kingdome of Antichrist curseth us and crieth out that we are to be destroyed And there are more heresies and depravations of the truth hatched and increased within without the Church like Hydraes heads than can be numbred Isay 1.2 Rom. 9.10 And now verily is that fulfilled that unless the Lord preserve unto us a seed we shal be like to Sodom Gommorrah nothing of us remaining Let us not be now so stupid or such haters of our selvs as not to be moved with these things Let us seek the Lord whiles he may be found Isay 55.6 Let every one enter into a serious consideration of his own salvation to hold fast in our hearts those things which we collect and are fitted pertinently unto the same that if the world broken to peeces should fail yet the ruines thereof should not affright us These things we have spoken of do concern al men but chiefly our order of Scholars For all that ever instructed or governed schooles or have bin imployed in those things or would have others to be imployed have agreeed upon this That they that are brought up in the schools should be not only more learned but also more godly Which being so let men acknowledge that a school is a company according to Gods ordinance Scholars should have learned godlinesse or godly learning teaching and learning the doctrine necessary for mankind concerning God and other good things that the knowledge of God among men may not be extinguished but the Church may be preserved 8. Motive that doctrine 〈◊〉 be the maâ—k of the Church chiefly of the Schooles many may be made heirs of eternall life discipline may be upheld and men may have other honest benefits by the arts Therefore we swerve far from too far from our scope or marke unlesse we be setled in this purpose that we ought to be busily imployed in these Ant-hils and Bee-hives of Christ not only to be more skilled in learning but also more adorned with a good and holy conversation that we may be more acceptable to God and men And it is apparent in the Church that all instruction without the doctrine of godlines is nothing else but an erring and a withdrawing from God from true good true righteousnes true salvation For whatsoever we do not to the glory of God whatsoever we do not in the name of Christ Jesus whatsoever we do not of faith the holy spirit pronounceth as sinfull vile and condemned of God When therefore this doctrine is put out of the Schooles of the Church then not only nothing can be taught concerning true perfect vertue such as God requires but also those other few and obscure doctrines left behind of bad would make us far worse not by reason of their being amongst us but the want of those things without which nothing is holy and sound And although the consent of all men of sound judgement should satisfie us in this matter yet the divine Commandement John 5.35 2 Tim. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding us to search the Scriptures to attend to reading and rightly to divide the Word of God should be of more weight unto us And because none can orderly and plainly distinguish and lay open the speeches of the Prophets and Apostles and the parts of Religion without the instructions and exercises of the Schooles who doth not see with how neere a tye the study of godlines is knit unto the Schooles That therefore which is the chiefe work amongst men and cannot be performed of us without the help of the Schooles we judge to be chief in the Schooles namely the understanding interpretation of the Prophets Apostles And seeing there is afforded unto us Scholars more ability and opportunity of more exact knowledge of Religion than
to other men if indeed we neglect it we both make our Religion to be suspected shall undergo greater punishment for our negligence ignorance Neither would the Lord have the care keeping of the doctrine of Religion committed to us Scholars chiefly only for our own cause but others For the Learned themselves understanding the termes and method of the doctrine of Religion it is expected they should instruct and interpret unto others Seeing therefore Religion is to be taught in the Schooles as unto children to the end that it may be rightly taught Catechisme is necessary Neither indeed can this age learne unlesse brevity be used Nor can the parts of a discipline be dextrously and with due proportion of agreement between them be handled either by teachers or learners unlesse they first conceive in their mindes some short summ of the same For both these respects is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we read such oft repetitions in the holy Scriptures of brief summes of things As Repent and beleeve the Gospel He that shall beleeve and be baptized shall be saved War you a good warfare keeping faith and a good conscience And seeing that it is said Colos 3.16 Let the word of Christ dwell in you plenteously in all wisedome Explications must be added aggreeable to the speeches of the Prophets and the Apostles Neither is a Catechisme any thing else but a briefe explication of such speeches But because the little book called Melanchthons Examen is of that nature which I propound to you and the Authour hath comprised with great fidelity dexterity the heads of Christian Religion under an apt and perspicuous stile of words as also it is of no small consequence that a like form of Catechisme should be extant in sundry Churches stir up your selves to learn and conceive that these wretched papers of ours are swadling-bands wherein Christ will be found swadled up You see many are the things which doe commend these Swathels unto you and seriously exhort you to the imbracing of them by which I humbly beseech you to delight in them as the commandement of God your own salvation the duty we owe to posterity the example of the more reformed Church your condition of life your present age your desires and hope imminent dangers and the rewards and punishments to be expected from God But however our admonitions may be necessary yet of none effect we well know without the suggestions of the holy Spirit Therefore turning our selves unto God let us give thanks to him that his will was we should be born in this light of the Gospel and pray that wee may be taught and governed of him CERTAIN PREAMBLES on that Catechisme of Christian Religion which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine THe Preambles or preparatory Prefaces to this Catechisme are partly Generall concerning the whole Doctrine of the Church and partly Speciall concerning Catechisme alone The Generall Prefaces touching the Doctrine of the Church are seven 1 What and what manner of doctrine the doctrine of the Church is 2 What are the parts thereof and what the differences of each part 3 Wherein it differeth from the doctrine of other Sects and from Philosophie also and why these differences are to be retained 4 Whence it may appeare that it alone came from God 5 By what testimonies the certainty thereof is confirmed 6 For what cause no other doctrine besides is to be received in the Church 7 How manifold is the course of teaching and learning this doctrine 1 What and what manner of doctrine the doctrine of the Church is THE doctrine of the Church is the entire and uncorrupt doctrine of the Law and Gospel touching the true God The definition of the doctrine of the Church and his will workes and worship which doctrine is revealed by God himselfe comprised in the writings of the Prophets and Apostles and confirmed by sundry miracles and divine testimonies by which the Holy-Ghost worketh powerfully in the hearts of Gods chosen and collecteth unto himselfe out of mankinde an everlasting Church in which he may be glorified both in this life and in the life to come This doctrine is the chiefe and speciall note of the true Church which God will have eminent in the world and severed from the rest of mankinde according unto these sayings of Scripture Fly Idols Come out from amongst them and separate your selves If there come any unto you and bring not THIS DOCTRINE 1 John 5.21 2 Cor. 6.17 2 John 10. Esay 52.11 Rev. 18.4 bid him not God speed Be yee holy touch no uncleane thing yee that beare the vessels of the Lord. Goe out of her my people that yee receive not of her plagues Now God will have this separation made 1. His glory For his owne glory For as hee will not have himselfe coupled with Idols and Divels So hee will have his truth severed from falshood and lyes 2. Reasons why God will have his Church distinguished from other Sects and his houshold separated from the enemies of the Church that is from the children of Sathan It were contumelious so to thinke of God as that he will have such children as persecute him 2 Cor 6.15 It were blasphemy to make God the author of impious doctrine and patron of the blasphemous For What concord hath Christ with Belial 2. The salvation of his Elect. The consolation and salvation of his Elect. For it is necessary that the Church be visibly beheld in this world that the Elect dispersed throughout all mankind may know to what society they are to joine themselves and being gathered unto the Church may lay hold on this sound comfort That they are of that company which is acceptable and pleasing unto God and hath the promises of everlasting life For God will that all which are to be saved be gathered unto the Church in this life because without the Church there is no salvation 3. Notes whereby the Church is distinguished from other Sects How the Church is knowne and what are her badges and markes whereby shee is distinguished from other Sects is at large discoursed of in the tract of the Church The notes are three 1. Purity of doctrine 2. The right use of the Sacraments 3. Obedience towards God in every point of doctrine whether of faith or of manners Object Yea but oftentimes great vices abound in the Church also Answ I confesse indeed many times great vices over-grow the whole body of the Church but they are not patronised or maintained as falleth out in other Sects nay the true Church is the first her selfe that reprehendeth and condemneth them before any other In the Church faults are committed but with present reproofe and speedy reformation As long as this remaineth so long remaineth the Church 2 What are the parts of the doctrine of the Church and what the differences of each part
misery is his wretched estate since the fall consisting of two great evils 1. That mans nature through sin is corrupted and averted from God 2. That for this corruption it is guilty of an eternall malediction and rejected of God 2 Whence our misery is known Rom. 3.20 Deut. 27.26 We have a knowledge of this misery out of the Law of God By the Law cometh the knowledge of sin saith Saint Paul And it is the voice of the Law Cursed is he that fulfilleth not all the words of this Law Now by what meanes the Law yeeldeth us the knowledge of our misery the two next Questions which follow in order shall declare Quest 4. What doth the Law of God require of us Answ That doth Christ summarily teach us Matth. 23. Thou shalt love the Lord thy God with all thy heart with all thy soule with all thy mind and with all thy strength This is the first and the great Commandement and the second is like unto this Thou shalt love thy neighbour as thy selfe On these two Commandements hangeth the whole Law and the Prophets a Deut. 6.5 Levit. 19.18 Mar. 12.30 Luk. 10.27 The Explication THis summe of the Law Christ rehearseth Mat. 22.37 and Luke 10. out of Deut. 6.5 Levit. 19.18 And he expresseth what is meant by that Cursed is he that fulfilleth not the whole Law that is to say who loveth not God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himselfe The which severall clauses are particularly to be unfolded more at large Thou shalt love the Lord thy God To love God with all the heart c. is on due acknowledgement of his infinite goodnesse reverently to regard him and to account him our principall and chiefest blisse and for this cause to love him above all things to rejoyce in him to relye on him to preferre his glory before all things that there be not found in us not so much as the least thought inclination or appetite of any thing that may displease him and rather to part from that which is dearest unto us and partake of any grievous calamity whatsoever then suffer our selves to be separated from communion with him or any way offend him Lastly to direct all our actions to this end that he alone may be glorified by us The Lord thy God As if hee should say Thou shalt love that God who is the Lord and thy God who is revealed unto thee who conferreth his manifold benefits upon thee and whom thou art bound to serve It is therefore an Antithesis or opposition of the true God against false gods With all thy heart By the Heart in this place is understood all the affections inclinations and appetites or desires Whereas then God requireth our whole heart his meaning is that he will have himselfe alone to be acknowledged and reckoned our soveraign and supreme God and to be loved above all things that our whole heart rest on him and not part thereof to be yeelded unto him and part unto another Nay his will is that we match and compare nothing with him much lesse preferre and admit to share or partake one jot in his love This the Scripture calleth to walk before God with a perfect heart whose contrary is Not to walk before God with a perfect heart to wit to halt and yeeld himself by halfes unto God Object God alone is to be loved therefore we ought not to love our neighbours parents and kinsfolkes Answ It is a Sophisme which Logicians call a fallacy of accident when we argue from the deniall of the manner of any thing to the simple and absolute deniall of the thing it selfe As in this present example God is chiefly to be loved and above all things that is in such manner that there be nothing at all which we either prefer or equall with him and which for his sake we are not ready presently to forgo We ought to love our neighbour our parents and other things also but not chiefly not above God not so that we rather chuse to offend God then our parents but after God and for God With all thy soule By the Soule he comprehendeth that part which is willing to any thing or the motions of the will therefore he meaneth with thy whole will and purpose With all thy cogitations By the Cogitations he understandeth the mind and understanding as if he should say So much as thou knowest of God so much also shalt thou love him But thou shalt bend all thy cogitations and thoughts to know God perfectly and aright and so shalt thou love him For so much as we know of God so much also doe we love him Now we love him imperfectly 1 Cor. 13.10 because we know him but in part in the life to come we shall know him perfectly therefore wee shall love him perfectly and that which is in part shall be abolished With all thy strength He meaneth all actions both inward and outward that they be agreeable to the Law of God Why the love of God is called the first Commandement This is the first and greatest Commandement The love of God is called the first Commandement because it is the spring and fountaine of all the rest that is the impulsive efficient and finall cause of obedience in all the rest For we therefore love our neighbour because we love God and that we may declare in the love of our neighbour that we love God In like manner it is called the greatest Commandement 1. Because the object which it immediately respecteth and considereth is the greatest object Why it is called the greatest Commandement even God himselfe 2. Because it is the end whereunto all the other Commandements are directed For our whole obedience hath this onely end that we shew our love towards God and honour his name 3. Because that is the principall worship of God whereunto the ceremoniall worship was to yeeld and give place For the Pharisees extolled the Ceremoniall law above the Morall Contrariwise Christ calleth love the greatest Commandement and preferreth the Morall law before the Ceremoniall because Ceremonies were appointed for love and are to vaile and submit themselves unto it Object Love is the greatest Commandement therefore love is greater then faith therefore love justifieth rather then faith Answ Love is here taken in generall for our whole obedience which we owe unto God A distinction of love and faith under which Faith is comprehended which faith justifieth not of it selfe as it is a vertue in man but with relation and reference to her object I meane the merit of Christ as it appeareth and applieth to it selfe that merit But that love which in speciall is properly called love is not the same with faith neither justifieth it because Christs justice is applied unto us nor by love but by faith alone The second is like unto this Thou shalt love thy neighbour
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
God doth suffer his will to be denounced to the wicked The Word of God not without good cause declared to the unregenerate either hee doth together lighten them and move them within by his Spirit to obey his voice or pricketh them with the pricks of conscience either to observe externall order and discipline or not so much to persecute the knowne truth or he doth discover their hypocrisie and madnesse oppugning it or hee maketh manifest their weaknesse and ignorance and at length maketh them inexcusable in this life and in the last judgement Repl. 1. Whose conversion and obedience dependeth of the grace of God hee hath no need of exhortations and precepts but in them also who are converted their conversion dependeth of grace Therefore precepts are vaine and needlesse We make answer to the Major by a distinction If conversion depend of grace so that the Spirit doth not adjoyne doctrine as an instrument whereby to teach their minds and move their hearts let this verily be granted although as hath been before said there remaine as yet other uses of doctrine But when it hath pleased God by this instrument both to lighten and move or encline mens minds to faith and obedience the Major is false For it is written Rom. 1.16 The Gospel is the power of God unto salvation to every one that beleeveth Repl. 2. It is not mercy but cruelty to propound precepts and doctrine to those who are denied the grace of obeying and who are by it more hardened and more grievously condemned God therefore doth not this who is exceeding mercifull We deny againe the Major 1. Because Gods exceeding mercy doth not take away his justice 2. Because he so will have them to be made inexcusable by the preaching of his heavenly doctrine as that in the meane season he rejoyceth not at their destruction and punishment But for the manifestation of his justice whereof that greater regard should be had then of all the creatures even Gods justice it selfe requireth he will that which otherwise he abhorreth in his mercy and goodnesse towards all creatures Ezek. 18.32 I will not the death of him that dieth Object 8. He that prepareth himselfe to receive grace by which he may do good workâ— 4. Readinesse of mind to receive gâ—â—câ— is not before conversion but after 1 Sam 7.3 Act. 10.4 he now doth works pleasing to God but men prepare themselves to receive grace Therefore also before regeneration they do works pleasing to God We deny the Major which yet these places seem to prove Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter come up into remembrance before God But in these and the like places to prepare or to have in readinesse or to confirme the heart is not to do works before the conversion by which God may be invited to bestow the grace of regeneration upon men but it signifieth that a ready and firme will of obeying God and persevering in true godlinesse is shewed of those which are already regenerated and converted For the people of Israel had repented when Samuel said this unto them For there goeth before in the same place All the house of Israel lamented and followed the Lord. Act. 10.2 Likewise Cornelius before he was taught of Peter that Jesus was the Messias is said to have been then godly and serving God and so called and invocated on him that his prayers pleased God and were heard Albeit good workes are said â—o be ours verâ—â—t followeth â—ot that we are â—n hors of then but the insâ—â—uments whereby the author worketh them Object 9. The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by us but good workes are said to be ours and to be done by us Therefore it is in our will to dâ— them or not to do them We dâ—ny the Major For they are not therefore said to be ours or to be done by us because they are of our selves but because God worketh them in us as in the subject and by us as instruments and that so as our will doth them of her owne proper motion although not except it berenewed raisâ—d and guided by the holy Ghost For being regenerated and moved by him wee are not idle but hee worketh in us wee our selves also work well and that freely without constraint For by regeneration the Will is not taken away but corrected as which before would onely that which is evill will now that which is good Ephes 2.10 We are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walk in them God helpeth us in working and yet beginneth our working in us Object 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth us wherefore it is of our selves to begin good works The Minor is proved Lord I beleeve help my unbeliefe the Spirit helpeth our infirmity Mar. 9.24 Rom. 8.26 Ans Nothing can follow in conclusion of meere particular propositions For the Major here is not universall seeing not only he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth God help us that himselfe doth first breed and engender in us true knowledge of him and an inclination to obey him and the beginnings of good motions and doth increase also and perfect the same begun by him But he is therefore said to help us because he doth so work in us that we are not idle but worke while hee worketh and yet we are able no more to persist or to bring it to an end without him then to begin it And therefore we being enclined moved and governed by him will also of our selves of our owne accord and are able to work well and do worke well that is because God worketh good things not onely in us but also by us as joynt-workers with him Phil. 1.6 2.13 Hee that hath begun this good worke in you will performe it untill the day of Jesus Christ It is God who worketh in you both the will and the deed even of his good pleasure Repl. The beginning and proceeding and accomplishment of conversion is the free work and gift of God Therefore mans will when he is converted doth nothing but is meere passive There should be no use also as hath been said before of lawes discipline doctrine exhortations and such like Answ We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the removing of the second or instrumentall cause Againe it is a meere fallacy concluding that to be simply so which is but in some respect so For 1. The Will as also the whole man renewed is both the subject
glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
proper to the Mediatour to be a messenger and truce-man between God and us and to regenerate us by his Spirit Therefore only the Son must be this Mediatour 4. It belongeth unto the Mediatour immediatly to send the holy Ghost But the Son alone immediatly sendeth the holy Ghost The Father also indeed sendeth the holy Ghost but mediately by the Sonne the Sonne immediately from the Father as himselfe testifieth whom I will send unto you from the Father John 15.26 5. It belongeth to the Mediatour to suffer and die for us But the Sonne only is he who taking our flesh on him hath suffered in it and died God is manifested in the flesh c. 1 Tim. 3.16 1 Pet. 3.18 Christ was put to death concerning the flesh c. Therefore hee only is the Mediatour 6. That the Son is the Mediatour is proved by conference of revelations and prophesies in the old Testament and by the fulfilling of the same in the new 7. The same is proved by the works and miracles which Christ wrought John 5.36 John 7.31 John 10.38 Matth. 11.4 5. The works that I do bear witnesse of mee that the Father sent mee When Christ cometh will hee doe moe miracles then this man hath done Beleeve my works Goe and shew John what things yee have heard and seen the blind receive sight c. 8. By testimonies of Scripture There is one Mediatour between God and man which is the man Christ Jesus 1 Tim. 2.5 1 Cor. 1.30 Christ Jesus of God is made unto us wisdome and righteousnesse and sanctification and redemption that is to say he is made unto us a teacher of wisdome a Justifier and Sanctifier and Redeemer to wit a Mediatour and Saviour in full merit and efficacy For in this speech of the Apostle the Abstracts wisdome justification sanctification and redemption are put for the Concretes a teacher of wisdome a Justifier a Sanctifier a Redeemer In this sentence of the Apostle that is worthy observation whereas hee saith that the Mediatour was made unto us of God he meaneth was appointed and given The Mediatour was given us by God A Mediatour should have been given unto us and proceeded from us because we were the offenders But we were unable to supply any from amongst our selves because we were all the sons of wrath Wherefore it was necessary that a Mediatour should be given us of God Here we are to note farther that justice or righteousnesse and sanctity or holinesse in us before the fall were one and the same thing to wit an inherent conformity in us with God and the law as at this day in the holy Angels they are one and the same But now since the fall they continue no longer the same in us For now Christ is our righteousnesse How justification and sanctification and justice sanctity are now since the fall different and diverse in us and our justification is the imputation of Christs righteousnesse whereby we are accounted righteous before God Holinesse also is our inchoative or new begun conformity with God and sanctification is the working of a conformity with God in us which is here imperfect and shall be perfected in the life to come where holinesse and righteousnesse shall be again one and the same even in us Now followeth a brief recapitulation of the whole doctrine touching the Mediatour OF THE MEDIATOUR The causes why this doctrine of the Mediatour is to be in the Church THe doctrine touching the Mediatour whereas it so neerly concerneth Gods glory and our comfort is to be held and diligently considered for these causes 1. That we may acknowledge and magnifie the mercy and goodnesse of God towards us in that he hath given us his Son to be our Mediatour and to be made a sacrifice for our sins 2. That we may know that God is just and doth not of any lenity pardon sins but is so grievously offended therewith that he granteth no pardon to them except the satisfaction of his Son mediate and come between 3. That wee enjoying such a Mediatour may be assured of eternall life because this our Mediatour is both willing and able to grant it 4. Because it is the foundation and short summe of Christian doctrine 5. Because of Hereticks who at all times most grievously oppugne this doctrine that against them we may be able to defend it The doctrine concerning the Mediatour seemeth to belong to the place of Justification because there also the office of the Mediator is declared But it is one thing to teach What and what manner of benefit the benefit of justification is and how it is received which is performed in the common place touching Justification another thing to shew whose that benefit is and by whom it is bestowed which is proper to this present place here handled and these are different and diverse propositions Justification belongeth to the Mediatour or is wrought by the Mediatour and remission of sins is our justification In the former proposition Justication is the subject that is it is that whereof another thing is affirmed in the latter it is the Attribute or Predicate that is justification it self is affirmed of another thing even of remission of sins The principall Questions touching the Mediatour are these 1. What in generall a Mediatour is 2. Whether wee need any Mediatour with God for us 3. What his office is 4. What manner of one is necessary 5. Who or what person is or may be our Mediatour 6. Whether there may be moe Mediatours 1 What a Mediatour is What a mediator 〈◊〉 in generall A Mediatour in generall signifieth him who reconcileth two parties at variance by interposing himselfe and mitigating the offence or appeasing the offended by intreatie satisfaction and caution lest the like offence be again occasioned and committed To reconcile hath four parts For to reconcile is 1 To make intercession for him who offendeth unto him who is offended 2 To make satisfaction for the injury offered 3 To promise and to bring to passe that the party who hath offended offend no more For except this be brought to passe and effectuated the fruit and commodity of the intercession is lost 4 To bring them to an attonement and agreement who were before at enmity If one of these conditions be wanting A Mediatour in speciall there cannot be any true reconcilement But in speciall and as here it is used and meant of Christ A Mediatour is a person reconciling God who is offended and angry with sin and mankinde offending and subject to eternall death for the same and that by the satisfying of Gods justice by his death by praying and intreating for the guilty and by applying forcibly and effectually his merit through faith on them that beleeve and regenerating them by his holy Spirit effecting that they cease from sinning and lastly hearing their grones and petitions when they call on him Or A Mediatour is a
whereby wee are out of Gods word informed and instructed unto faith or assent and beleefe as when wee use to say The Christian faith the Apostolike faith Oftentimes it is used for the fulfilling of ancient promises or the things themselves which are beleeved as Before faith came we were kept under the law and shut up unto the faith which should afterward be revealed Gal. 3.23 How faith differeth from all other kindes of knowledge Furthermore albeit there be also other certain notices whereunto we firmly give assent as understanding or apprehension of principles science sapience art prudence for the assent coming unto the notice doth confirme and perfect it so that what knowledge of a thing it had without assent it is imperfect and unprofitable yet none of those are that faith especially the Theologicall such as a little before is described for to those notices or apprehensions we do assent either because they are naturally engraffed in our minds or for that they bring demonstrance or some other true and certain proofs But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophy but cometh and dependeth of a peculiar and supernaturall revelation or divine testimony That therefore which is added in the former description for the asseveration of God himselfe distinguisheth Theologicall faith from all other knowledges even the most certain And this generall definition of Theologicall faith is necessary that wee may not think that out of Philosophy or such principles as are naturally known to all are to be drawn reasons or arguments sound and sufficient to confirme the articles of our faith but may know that the word of God and those good and necessary consequences and arguments which are framed out of it are a supernaturall light and more certain then all though most exact and exquisite demonstrances either Naturall or Mathematicall of Philosophers 2. How many kinds of faith there are in Scripture FOur sorts of faith are found rehearsed in Scripture 1. Historicall 2. Temporary 3. Working miracles 4. Justifying or saving faith The difference of these kinds one from the other appeareth out of their definitions Historicall faith is to know and think all those things to be true which are manifested from above What historicall faith is either by voice or by visions or by oracles or by any other manner of revelation and are taught in the books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and testimony of God himselfe It is called historicall because it is a bare knowledge of such things as God is said to have done to do or that he will do hereafter of this faith these testimonies of holy Scripture make mention 1 Cor. 13.2 If I have all faith so that I could remove mountains c. Which saying notwithstanding may be construed of all the sorts of faith James 2.19 justifying faith only excepted The divels beleeve and tremble for the divell knoweth exactly both what things are written in the word and also what are not written because hee is a spirit witty quick and learned hee is present and seeth whatsoever things are done in the Church and also through long experience hath known the doctrine of the Church to be true Acts 8.13 Simon Magus beleeved to wit that the doctrine was true which the Apostle Peter propounded but he had not a justifying faith Temporary faith is to assent unto the doctrine of the Church together with profession and joy therein What temporall faith is though not true and unfained that is to say not springing from a lively sense of the grace of God towards them but of some other cause whatsoever therefore it endureth but for a time and in the instant of affliction vanisheth Or It is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles to professe it to glory therein and to rejoyce in the knowledge thereof for a time not for the application of the promise to themselves to wit not for any feeling in their hearts of Gods grace towards them but for other causes and therefore without any true conversion and finall perseverance in the profession of this doctrine This definition is drawn from the parable and words of Christ He that receiveth seed in the stony ground is he which heareth the word and incontinently with joy receiveth it yet hath hee not root in himselfe and dureth but a season Mat. 13.20 21. for as soon as tribulation or persecution cometh c. The causes of this kind of joy are in a manner infinite and diverse in divers persons yet all of them temporary at whose fading such faith also as is grounded on them flitteth and vanisheth Hypocrites rejoyce at the hearing of the Gospel Temporary faith is led in a string with the commodities of the world and with them doth live and die either because it is a new doctrine in their ears or because it seemeth to sooth and flatter their affections whilest it disburdeneth them of mens traditions as doth the doctrine of Christian liberty of justification c. or because they haunt a licentious custome of sinning or hunt after profits and commodities whether publike or private as riches honour glory c. which then appeareth when the crosse overtaketh them For then because they have no root they are parched and wasted with the heat thereof Thus hypocrites rejoyce they rejoyce not as true beleevers I mean on a sense and feeling of Gods grace working in them and on an application unto themselves of the blessings offered in the word which one thing only in the faithfull is the cause that they are rapt with exceeding true and perfect joy and the removing of this cause sufficeth to make faith temporary The difference of temporall and historicall faith This time serving faith differeth from historicall only in that joy which accompanieth it and not the other for the historicall faith hath a bare and naked knowledge only but temporary faith besides this knowledge rejoyceth therein for time-serving men receive the word with joy whereas divels beleeve historically and yet are hereon touched with no joy but rather tremble they I say joy not in that knowledge they have but wish it were quite extinguished Nay farther they professe not themselves to be followers of that doctrine though they know it to be true but horribly persecute and maliciously oppugne the same Notwithstanding in men historicall faith is sometimes coupled with profession and sometimes also severed from it for oftentimes men professe for I know not what causes that religion and truth which in heart they hate many also which are resolved and know assuredly the verity of Christian doctrine notwithstanding oppose themselves and set their faces against it and these are they which sin against the holy Ghost Object Yea but the
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
like unto our affections but are used to signifie these two things of God Two things means by the Scriptures attributing humane passions to God 1. That it is not a fained or dissembled but an earnest eternall unchangeable nature all will in God a shadow and image whereof hee would have the affections and motions created in men to be yet is it without all trouble or hindrance or diminishing of his blessednesse and joy 2. That he doth those things which men are wont to go being stirred up by those affections which are attributed to God not that he as men being moved by a present or suddain affection of the minde doth now first take counsell but doth now at the length execute and doe things which he decreed and appointed from all eternity Object 2. The promises and threatnings of God of tentimes are not fulfilled Answ The promises of God are alwayes to be understood with an exception of the crosse of the godly Gods promises threathings conditionall with an exception and of the punishments and chastisements of such as depart from God and sin or with a condition of perseverance in faith and godlinesse and also contrarily his threatnings with an exception of conversion and prayer or with a condition of perseverance in sin And these conditions are sometimes expressed as Jer. 18 and 28. where plainly is set down this rule of understanding Gods promises and threatnings as That God will punish them who depart from him unto whom hee had promised blessings and will spare those who repent to whom hee had threatned punishment And sometimes they are closely understood especially in the threatnings and comminations thereby even to wrest repentance and more timely and earnest prayers from us by which as means interposed and coming between hee hath decreed to save and deliver us Repl. But these conditions are uncertain and changeable Therefore the will of God is also changeable Answ In respect of the nature will and judgement of man they are changeable but in respect of the counsell and providence of God unchangeable and most certain for God hath decreed from everlasting the means and ends of things as also he hath decreed in whom he will and in whom he will not work conversion Ob. 3. He changeth many his precepts and observances and works as the Mosaicall laws and government Ans He changeth them indeed but so as he would also from everlasting that change neither are all things appointed of God for perpetuity but he decreed from everlasting some things to last only for a time Wherefore be it to us out of all controversie that God is unchangeable For Gods unchangeablenesse one of his speciall differences wherby he is distinguished from all creatures Matt. 24.35 This is amongst those especiall differences whereby the Creatour will be discerned from all creatures That he only can by no means be changed whereas all other things both are diversly changed and may at the only pleasure of God be changed infinitely howsoever for a while so long as it is his pleasure they are and seem arm and immutable according as it is said Heaven and earth shall passe but my word shall not passe It is an assurance unto us that all things are governed by his providence Hence we may understand and are assured That all things in the world are governed by the everlasting providence of God For seeing no mutation happeneth to God it must needs be that an his counsels were purposed from everlasting And seeing God both foreseeth all things unchangeably and his counsels concerning the event and end of things are certain and unchangeable it must needs be also that the second causes and means or antecedents without which those events were not to follow must be certain and unchangeable And because in things created especially in humane affaires there is a great uncertainty and mutability neither is there any cause of unchangeablenesse but the will of God God could not have appointed any thing certain or unchangeable concerning the event and end except he had also made all the means by which the end is attained unto and which as concerning their own nature are most certaine and unchangeable by his everlasting counsell and decree certain and unchangeable Isa 14.27 Wherefore it is said The Lord of hosts hath determined it and who shall disanull it It is a mean to Keep 〈◊〉 in our duty The whole use and force and declaration of the promises threatnings and examples of Gods goodnesse power justice mercy and wrath both old and new to teach us and to erect us with comfort or by fear to hold and keep us in our duty and the fear of God dependeth on Gods unchangeable nature for all those doe then affect us when wee think that the same nature and will of God which was in times past is now also and will be such to us repenting or persisting in our sinnes as wee see it was in times past and now is towards others And then do wee truly relie upon the promises of God when wee know that his counsell shall never be changed It teacheth us to submit our will to Gods will This doctrine inclineth mens mindes to obedience and subjection which is necessary in asking things at Gods hands that we desire not God to doe those things for us or others which he hath before-time assuredly told us that he will not do and further that we submit and leave with reverence those things to his pleasure whereof he would not as yet have known unto us what he hath decreed It is the ground of the comfort of the godly in this life The unchangeablenesse of Gods will is the ground and foundation of the hope and comfort of the godly in this life for it is most absurd to conceive of God that now he loveth and now he hateth us now hee will assuredly give unto us everlasting life and a little after again he will not And therefore when once true faith and conversion unto God is begun in our hearts and the Spirit of God hath begun to witnesse to our spirit that we are the sons of God and heirs of everlasting life God will have us certainly to resolve that as hee had this his will towards us from everlasting so to everlasting hee will not change it but will assuredly bring us at his pleasure out of this wicked and miserable life through all tentations and dangers whatsoever to eternall and everlasting life according to that article of our faith I beleeve life everlasting Three things signifie◠by Gods omnipotencie Omnipotent When as Omnipotency is attributed to God thereby is understood 1. That whatsoever he will or whatsoever not impairing his nature and majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty and labour even with his onely beck and will 3. That all the force and power of
fornication That every one of you should know how to possesse his vessell in holinesse and honour c. Levit. 18.24 Ye shall not defile your selves in any of these things for in all these the nations are defiled Mercifull 1. In that hee will that all be saved 2. For that hee deferreth punishment and inviteth all to repentance 3. In that he applyeth himself to our infirmity 4. In that hee delivereth the elect 5. In that hee gave his Son to die for them 6. In that he promiseth and performeth all these things of his own free goodnesse 7. In that he doth good unto the unworthy and his very enemies Object 1. Mercy is a kind of griefe or sorrow Ans It is so in men but not in God Ob. 2. He rejoyceth in revenge Isa 1.24 27.11 Ans As far forth as it is an execution of his justice Ob. 3. He denieth mercy to the wicked Ans to the unrepentant Object 4. He saveth not all when he may Ans To wit that with his mercy he may declare his justice Ob. 5. He receiveth none to mercy without satisfaction Ans No verily but yet of his free mercy bestoweth his Sons satisfaction on us Bountifull 1. Because he createth and governeth all things 2. Because he doth good unto all 3. Yea to the wicked 4. Of his free love towards all creatures 5. But especially towards man 6. And amongst men chiefly to his Church 7. And herein also towards his chosen giving them eternall life and glory Object 1. He is angry Ans True with the corruption of the creature not with the creature it self and the nature and substance thereof Object 2. He afflicteth men Ans Namely the impenitent Most free 1. Free from all fault misery bond subjection constraint 2. In that hee doth will and execute all things most freely and justly when as much and in what manner he will Object 1. Second causes work necessarily and yet work not without God Ans They work by a necessity of consequent and only conditionall Object 2. God is necessarily good Ans Questionlesse but yet by a necessity of unchangeablenesse not of constraint Object 3. What hee hath once decreed hee necessarily willeth Answ He necessarily willeth it because he will not alter his decree not by constraint Obj. 4. His will is not done sometimes as How often would I and thou wouldst not Matth. 23.37 Ans He would that is in his will apparent to the conceit and judgment of man not in his determinate secret counsell Angry with sin Horribly detesting and punishing all sin with temporall and eternall pain 3. Whence it may appear that there is but one God Whence first sprang the multitude of gods ALbeit God in the beginning did as certainly declare unto mankind that he is but one only as what he is yet the world by the guile and deceit of the divell going about to spoile God of his honour and to bear and vaunt himself for God and to destroy mankind for the hatred hee beareth unto God and through their own blindnesse and malice revolting from Gods divine manifestations and from the doctrine of our first fathers have in horrible madnesse forged a multitude of gods yeelding divine honours partly to creatures partly to imaginary gods and forgetting the true God or desiring to joyn and couple other gods with him And whereas there is no greater bond then whereby the creature is bound to honour the Creatour and therefore no more grievous sin then to obscure the glory due unto God or to conveigh it over to any other God that he might meet with this sacriledge hath often testified and witnessed in his word That there is but one God not many that is that there is but one divine Essence eternall of infinite power wisdome and goodnesse Creatour Preserver and Ruler of all things And this is proved 1. By testimonies of Scripture-Deut 6.4 32.39 Isa 44.6 1 Cor. 8.4 Ephes 4.5 1 Tim. 2.5 first by expresse testimonies of Scripture Hear O Israel the Lord our God is Lord only Behold now for I am he and there is no god with me I am the first and I am the last and without me there is no God Wee know that an idol is nothing in the world and that there is no other God but one One Lord one faith one God and Father of all One God one Mediatour between God and man which is the man Christ Jesus The like proofes hereof may be read Deut. 4.35 Psalm 18.31 Isa 37.16 45.21 Hos 13.4 Mal. 2.10 Mat. 12.32 Rom. 3.30 Gal. 3.20 2. By arguments Secondly it is confirmed by reason and argument 1. There is but one only God whom the Church also worshippeth who is manifested unto the world by infallible and undoubted restimonies From the manner of revealing himselfe Isa 44.7 Psal 86.8 namely such miracles prophesies and other works as cannot be done but by an omnipotent nature Who is like mee that shall call that which is past and shall declare it and set it in order c. Among the gods there is none like unto thee O Lord there is not one that can do as thou dost 2 He who alone reigneth over all and alone governeth all things and therefore hath sole supreme soveraignty and majesty can be but one But the majesty of God only is supreme From the natur and kinde of his majestie Isa 42.8 1 Tim. 1.17 Revel 4.11 and so great that no greater can either be or be imagined I am the Lord this is my name and my glory will I not give to another Unto God only wise be honour c. Thou art worthy O Lord to receive glory honour and power for thou hast created all things 3. That which hath greatest perfection can be but one for he who hath the whole From his degree of perfection and all alone is absolutely perfect Now God is most perfect seeing he is the cause of all that is good in nature Therefore nothing is more absurd then to imagine any thing to be God which is not most great and most perfect Lord who is like unto thee Psal 89.7 4. There is but one thing omnipotent for were there many they should have power to hinder one the other and for this cause should become not omnipotent From his omnipotency By this argument the Monarchy of the world is in Daniel restrained unto one God when it is said Dan. 4.35 None can stay his hand or resist his will 5. If we suppose and put moe gods either each of them wil be too weak to rule all and so imperfect and not worthy the name and title of divinity More gods would be either unperfect or superfluous or one will suffice for the guiding of the whole world and so the rest shall be idle superfluous and needlesse But it is absurd to imagine God to be such a one as sufficeth not for the wielding and
managing of all things or such a one as is superfluous and idle Wherefore there must needs be but one God that he alone may suffice for all 6. There can be but one infinite for if there were moe infinites none should be present every where and rule all There can be but one infinite Wherefore there cannot be more but one only God which is infinite 7. There is but one first cause of all things God is that first cause Therefore he is but one But one first cause 8. There can be but one only chief good For if besides that there were another chief good also that should be either greater or lesser or equall to the former chief good if greater the former should not be chief yet should it be God which were contumelious against God if lesser it should not be chief and so no God if equall then neither the one nor the other should be chief or be God The use of this Question is to teach us that whereas God is but one The use of this Question therfore no other besides this one God is to be adored or worshipped neither is any good to be expected from any other save only from him and to him alone all thanks for all blessings are to be rendred Obj. Many are called gods in Scripture Psal 82.6 1 Cor. 8.5 Exod 4.16 7.1 2 Cor. 4.4 I have said ye are gods Many are and are called gods in heaven and in earth Moses is called the god of Aaron and Pharaoh yea the divell is said to be The god of this world Ans Two significations of the word God There is an ambiguity and double signification of this word God which sometimes signifieth him who is by nature God and hath his being not from any thing but from himself and by himself and all other things are from him such a God is but one only Sometimes it betokeneth not the very divine eternall and immense essence but a God either so entituled for some similitude of the divine properties dignity and divine office and function Gods in the latter signification or an imaginary and fained god such gods are many Magistrates Judges and magistrates are entituled and called gods not that they have the divine essence communicated unto them and are by nature God but because of their dignity and divine office which they bear in Gods stead as it is said By me Kings reigne that is Prov. 18.15 because they are the Deputies and Vicegerents of God by whom as by his instruments and servants hee exerciseth his power and judgements here on earth hee therefore doth furnish and arme them with wisdome fortitude power authority and majesty as much as is necessary and sufficient to bridle the mindes of the multitude being desirous of licentiousnesse and to hold and keep them in fear and obedience hee doth also vouchsafe them the honour of his name by calling them gods that the subjects may thereby know that they have to deale not with men but with God himselfe whose Vicegerents they are whether they obey their magistrate or repine against him according to the Scripture Whosoever resisteth the power Rom. 13.2 resisteth the ordinance of God Angels The Angels also are called gods both for the dignity and excellency of their nature and gifts power and wisdome wherein they far surpasse men as also for the divine office and function which God exerciseth by them in this world in defending the godly and punishing the wicked Psalm 8.6 Thou madest him little lower then the gods that is then the Angels The Angels are ministring spirits Heb. 1.14 The divell The divell is called the god of this world for his great potency and power which he hath over men and other creatures by the just judgment of God Idols Lastly Many things are accounted gods in mens fancies and opinion 2. Cor. 4.4 Eph. 2.2 6.12 and are so called by men who worship the creatures as gods So idols are termed gods by a figurative speech of imitation Jer. 10.11 Phil. 3.19 Exod. 20.3 The gods that have not made the heavens and the earth shall perish from the earth and under these heavens Whose god is their belly Thou shalt have no other gods before me But here the question is touching the true God who is by nature God and hath his being and his power not from any thing but from himselfe and by himself and all other things are from him Such a God is but one only 4. What these names Essence Person and Trinity signifie and how they differ The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity and therefore is it not to be read with a running eye ESsence in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used in this doctrine for substance is a thing subsisting by it self that is a thing having a proper being not sustained in another although it be communicated to moe That is said to be communicable or communicated which is common or may be made common to moe that is said to be incommunicable which is not in moe neither can be affirmed of moe Mans essence is communicable and common to many men but this essence is in generall common not in particular and in number that is the nature and essence of all men is in generall one but not one in number for every man hath his essence distinct from others neither are all one man but many men But the essence of God is communicable in particular because the selfe same Deity in number and that whole and entire is common to the three persons and is the substance of the three persons and therefore the three persons are that one God who created all things not three Gods What a Person is A person is a thing subsisting individuall living understanding incommunicable not sustained in another neither part of another Subsisting By which word is signified that it is not an accident cogitation decree vanishing sound or any created quality or motion Individuall Not any generall but a particular one in number and therefore individuall and called individuall Living No inanimate thing which hath no life as a stone Understanding Not a thing which hath sense only as are brute beasts who are things living and sensible but not understanding and therefore are no persons Incommunicable Not the divine essence which is common to three not the substance of mans nature or any other thing created which is communicated to the thing begotten thereof or thence derived But a person cannot be communicated Not sustained in another Not the humane nature of Christ for this though it be subsisting individuall understanding incommunicable yet is it no person because it is personally sustained of the Word that is so that it together with the Word is the substance of one Christ and except it were subsisting in the Word should not at
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
Lastly God created the world not from everlasting but at a certain and definite time and even in the beginning of times In the beginning God created the heaven and the earth c. namely after the common account this present yeer of Christ Genes 1.1 1601. 5564 yeers since For from the creation of the world to the nativity of Christ According to Melancthons supputation are 3963 yeers Luthers supputation are 3960 yeers Their supputation of Geneva are 3943 yeers The supputation of Beroaldus are 3929 yeers Therefore the world hath continued According to Melancthon 5564 yeers Luther 5561 yeers Them of Geneva 5544 yeers Beroaldus 5520 yeers The supputations accord very well one with another as concerning the grand number though in the lesser number some yeers are either wanting or abounding By these four supputations then of the most Learned of our time compared together shall be apparent that at the utmost God created not the world before these 5564 yeers past and therefore it was not from everlasting but had his beginning 3. For what cause God created the world THe ends of the creation of all things are some generall The ends of the creation of the world some speciall and subordinate The glory of God The first and chiefe end is the glory and praise of God for which cause men and Angels were principally created for he would have his goodnesse wisdome omnipotency justice which his properties hee sheweth in the creation of all things be known and magnified of us The Lord made all things for himself Prov. 16.4 Psal 103.22 Rom. 11.36 Praise the Lord all yee his works Of him and through him and for him are all things The knowledge of God The manifesting knowledge and contemplation of his divine wisdome and goodnesse shining in the very creation of things For that he might be celebrated and magnified for his works hee was to create those things which should know him and should praise and magnifie him being known and manifested unto them in his works And to this purpose created he natures both indued with reason and without reason that there might be both those which should praise him and the matter of his praise The heavens declare the glory of God Psal 19.1 and the firmament sheweth the works of his hands His providence The administration and governing of the world For therefore he created the world that he might by his providence ever govern rule preserve it and so might perpetually shew forth his marvellous works which hee hath done from the beginning of the world and now doth and will do but chiefly that hee might administer the Church and congregation of elect Angels and men Isa 40.26 Lift up your eyes on high and behold who hath created these things This third end is subordinate and serveth for the second end That he might gather a Church To gather an everlasting Church of Angels and men who should agnize and magnifie the Creatour That all things might serve for man That all other things might serve for the safety both of soule and body of man as also for the life necessity and delight of men but especially that they might profit the elect each thing in their due place and might be to them as ministers and instruments whereby God blessing and increasing them might be lauded and praised of them Subdue the earth Genes 1.28 and rule over the fish of the sea and over the foule of the heaven and over every beast that moveth upon the earth Thou hast made him to have dominion over the works of thine hands Psalm 8.6 thou hast put all things under his feet Whether the world or life or death or things present 1 Cor. 3.22 or to come All are yours Only man he created for himself the rest for man that they might serve man and by man might serve God Wherefore when we place creatures in the room of God we cast our selves out of that degree in which we were placed by God Why God would have this doctrine of the Creation to be delivered and held in the Church This doctrine of the creation of the world God would for these causes especially have remain extant in the Church 1. That the glory of the creation might be given wholly to God and his wisdome power and goodnesse therein acknowledged 2. That neither the Son nor the holy Ghost should be excluded but each should have their owne parts yeelded them therein according as it is said That all might honour the Son as they honour the Father 3. That as the world was created by the Son and the holy Ghost so also wee might know that by them mankind is restored For by him were all things made Col. 1.16 18 19. And he is the head of the body of the Church for it pleased the Father that in him should all fulnesse dwell 4. That seeing God created all things of nothing wee may think that hee is able to restore them being corrupted and ruinated 1 Cor. 4.6 into their first state againe For God that commanded the light to shine out of darknesse is he which hath shined in our hearts to give the light of knowledge of the glory of God in the face of Jesus Christ. 5. That wee may not referre the originall of corruption to God but know that it was purchased by the fault of divels and men John 8.44 The divell is a lyar and a murtherer from the beginning and when hee speaketh a lye Rom. 5.12 he speaketh of his own By one man sin entred into the world and death by sin 6. That knowing God as in the creating so also in the maintaining and governing of all things not to be tied to second causes and to the order by him setled in nature but that he may either keep or alter it wee should with confidence and full perswasion look for and crave those things which he hath promised yea those things which Rom. 4.17 in respect of second causes seem impossible Hee calleth those things which are not as if they were 7. That we should celebrate for ever the known goodnesse of God whereby he hath created all things not for his own profit or happinesse for he wanted nothing but for ours and seeing all other things were created for mans use wee above other creatures especially being restored from sin and death to righteousnesse and life should acknowledge that we owe thankfulnesse unto God therefore Psal 8.4 What is man that thou art mindfull of him and the son of man that thou visitest him Thou madest him to have dominion over the works of thine hands 8. That we knowing God inasmuch as of nothing and through his meer goodnesse hee created all things to owe nothing to any but all his creatures to owe themselves and all that they have to him their Creatour should confesse that to be most just whatsoever hee shall do concerning us
aid and assistance of God then by mans reason and counsell Heroicall instincts The vertues and singular gifts or heroicall instincts and the excellency of Artificers which God bestoweth for the universall good and preservation of mans society And these things are far greater then that they can proceed from a thing meerly sensible without understanding and more excellent then that they should be given of nothing or gotten by men nay rather when God will do things for the preserving of mans society hee giveth us men indued with heroicall and noble vertues inventers of arts and sciences Princes valiant good and wise and other the like fit and able instruments and contrary when he will punish us for our deserts he taketh away again such profitable and preserving instruments from us Therefore there is some disposer of these good things and so the governour of humane affairs The Lord stirred up the spirit of Cyrus Esdras 1.1 Isa 3.2 Dan. 2.21 The Lord taketh away the strong man and the man of war the judge and the prophets He giveth wisdome to the wise and understanding to those that understand Fore-telling of things to come The prediction and signification of events or of things to come and the excecution or accomplishment thereof He that of himself doth fore-shew certainly unto men things to come doth not only fore-see those things but also causeth them and hath the whole nature of things so in his power that nothing can be done without his will and pleasure But God alone doth of himself certainly fore-shew things to come Therefore he doth not only fore-see them but also causeth them either by his own proper effecting them or permitting them to be effected by others and therefore governeth humane affairs â—m 23.19 De Divinat Hath he said and shall he not do it And Tully saith Are there gods and do they not signifie or fore-tell things The ends or finall causes of all things All things in the whole world both great and small are not onely ordained but are also done and tend to their certain and appointed ends Therefore it is God who by his wisdome and power as hee destineth all things to their ends so also doth bring them thereunto Matth. 4.4 Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Reasons drawn from the properties or nature of God 1. Because there is a God THere is a God Therefore there is providence For that God should not rule and govern the world created by him hath flat repugnancy with the nature of God for the world can no more consist without God then be created without him and they who deny providence deny God to be God and take away all religion From his omnipotency He is omnipotent who hath all things so in his own power that with every thing he may do what he will and without his wil nothing can be done But God is omnipotent Therefore he hath the whole nature of things in his power and effectually moveth and governeth all things at his own pleasure From his infinite wisdome It is the property of a wise governour to let nothing of that which hee hath in his power to be done without his will and counsell God is most wise and hath all things in his power and is present with them Nothing therefore is done in the world without Gods providence From his exceeding justice God is most just and Judge of the world Therefore hee in ruling the world giveth rewards unto the good and inflicteth punishments upon the wicked From his perfect goodnesse God is most good But that which is most good is most communicable Therefore as God of his infinite goodnesse created the world to the end he might communicate himselfe unto it so by the same his goodnesse doth hee preserve administer and rule the world created Because hee is the authour of all good Every positive thing and all good is from God as the first cause and chief good and not only substances but all their motions and actions are a certain positive thing and good Therefore all motions also have God their first cause and are done by his will Because he is the maker and disposer of the meanes which bring to every end He that willeth the end or consequent of any event willeth also the mean or event which goeth before But God willeth the ends of all things which are done Therefore he willeth also all precedent events either simply and absolutely or in some sort and respect Because hee is the first cause God is the first cause of all things Therefore all things depend on him From his unchangeable fore-knowledge of all things An unchangeable prescience or fore-knowledge dependeth of an unchangeable cause God fore-knoweth all things unchangeably from everlasting Therefore this his fore-knowledge must depend of an unchangeable cause But there is no unchangeable cause beside the will of God Therefore all things depend and are governed of the will of God The summe of all is this God is almighty most wise most just and most good Therefore he ordained and created nothing without some especiall end and purpose neither ceaseth he to guide and direct his works unto those ends for which he hath appointed them neither suffereth he those things to be wrought by chance which he hath made and ordained to the manifestation of his glory These things hast thou done and I held my tongue Psa 50 21. 77.9 and thou thoughtest wickedly that I am even such a one as thy selfe c. Hath God forgotten to be gracious My counsell shall stand and I will doe whatsoever I will Isa 46. 10. 2. What the Providence of God is PRescience or fore-knowledge and providence and predestination differ each from other Prescience is the knowledge of God whereby he fore-saw from all eternity not only what himselfe would doe but also what other his creatures by his permission would also do as namely that they would sin Providence and predestination although they both concern the things which God himselfe would work and accomplish yet herein they vary in that providence extendeth it self unto all the works and creatures of God but predestination properly respecteth reasonable creatures For What predestination is Predestination is the most wise eternall and unchangeable decree of God whereby he deputed and destined every man before he was created to his certain use and end as hereafter in its due place shall be more copiously declared But providence is the eternall most free unchangeable What providence is most just wise and good counsell of God whereby he worketh all good things whatsoever are found in all creatures and permitteth also evill things to be done and directeth all things both evill and good to his glory and the safety of his chosen 1. Counsell Psal 33.11 Isa 46.10 Heb. 6 17. Isa 14.26 19.17 28.29
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
him by contemning these to our own perill and danger 2. That we may obtain those blessings decreed for us according to his promise and that to our salvation 3. That we may retain a good conscience in using the means although the expected events do not alwaies follow either in our selves or others The sixth Sophisme of the merit of good and evill WHatsoever is necessary doth not merit rewards or punishments But all morall good and evill is done necessarily Therefore neither the good meriteth reward nor the evill punishment Answ This argument is handled by Aristotle in his Ethicks Lib. 3. cap 5. No good work of the creature meriteth reward But the answer thereto is easie First The Major is either particular and so there is no consequence or sequel or being generally taken is false and that even in morall or civill consideration to wit in respect of those things which are necessary by supposition and yet are done freely as the actions of men Secondly Wee grant the reason in respect of the judgement of God concerning good works For the creature cannot merit any thing no not by his best works of God Rom. 4.1 because both they are due and are the effects of God in us And therefore the more good things God worketh in us so much the more hee bindeth and indebteth us to him Wherefore in the godly God crowneth and rewardeth of his free bountifulnesse not their merits but his owne gifts But as touching evill works we deny the reason For they merit punishment and that most justly Evill works merit punishment justly for although men forsaken of God cannot but sin yet the necessity of finning both was purchased by their own fault as who freely and willingly departed from God and remaineth in them joyned and accompanied with great desire and delight Wherefore to this that they should merit punishment their own will sufficeth whereas especially the punishment was before denounced This solution or answer Aristotle himself giveth us Ibid. when as he sheweth That men are deservedly reprehended and punished for vices either of mind or body though they cannot avoid them or leave them because themselves are the cause of their own vices and have purchased them unto themselves of their own accord and voluntarily Last of all Certain places of Scripture wrested against Gods providence John 8.44 James 1.13 Syrac 15.20 they wrest also certain places of Scripture by false interpretations against Gods universall providence As When the divell speaketh a lie then he speaketh of his own God tempteth no man He hath commanded no man to do ungodly as also other the like places which deny God to be the author of sin But those places attribute unto the wicked and remove from God the sinnes as lies and temptations to sâ—n but the actions themselves of the wicked as they are not sins but operations and motions serving for the exercising and manifesting of Gods goodnesse or justice the whole Scripture sheweth to be done by the will of God and also as they are sins by his just permission as Of Sathan deceiving the Prophets of Achab Of the false Prophets by whom God tryeth and openeth the hypocrisie or constancie of men in true religion Acts 5.3 2 Cor. 4.4 Sathan filled the heart of Ananias The god of this world hath blinded the hearts of unbeleevers In these and the like sayings also is discerned the work of the Divell unjustly blinding men to destroy them and of God justly blinding them by the Divell Acts 5.38 Isa 31. to punish them If this counsell be of men it will come to nought Woe be to the rebellious children that take counsell but not of mee The counsels of men are said to be not of God but of themselves in respect of the ends which men letting passe the will of God revealed unto them respect not and attain not unto but not in respect of the ends which God doth respect and attaineth unto as well by the wicked not knowing or contemning his will as by the godly or which is in effect the same the counsels of men are said to be of them not of God as they are sins that is as they swerve from the known will of God but not as they are the execution of Gods either secret or known will 2 Cor. 9.9 God doth not take care for oxen Not principally or not in such sort as for men For he giveth also to beasts their meat Those words then Thou shalt not muzzle the mouth of the oxe that treadeth out the corn were therefore spoken especially that God might thereby shew what hee would have by men unto men to be performed So the wicked are often said to be cast out of the sight of God not that the providence of God is not extended to them but that he doth not tender them with his mercy and bounty as he doth the godly For the godly also complain That they are neglected of God when they are afflicted not that God is not present with them in affliction but that humane sense and judgment suggesteth this unto us Levit. 20 5. And God is said to set his face against the wicked to cut them off Quest 28. What doth this knowledge of the Creation and Providence of God profit us Answ That in adversity we may be patient a Rom. 5.3 James 1.3 Job 1.21 22. Psal 39.10 and thankfull in prosperity b Dâ—â—â— 8 1â— 1 Thess 5.18 and have hereafter our chiefest hope reposed in God our most faithfull Father c Psal 55 2â— Rom. 5.4 being sure that there is nothing which may withdraw us from his love d Rom. 8.38 â—9 forasmuch as all creatures are so in his power that without his will they are not able not only to do any thing but not so much as once to move e Job 1.12 2.6 Prov. 21.1 Acts 17.25 The Explication The causes why this doctrine is to be known THis doctrine of Gods providence is necessary to be known The glory of God For the glory of God for he will have us to ascribe to him most great liberty goodnesse wisdome power and justice and this he will have us to acknowledge and professe against the dreams and dotings of Epicures Manichees and Stoicks But if the providence of God in moving and guiding all things even the least both good and bad be denied these also his properties are denied and if these be denied God is not worshipped and magnified of us but denied Our own comfort salvation 1. Patience in adversity For our own comfort and salvation that by this means there may be stirred up in us first Patience in adversity because all things come to passe by the most wise just and available counsell and will of our heavenly Father and whatsoever either good or bad God sendeth us in them we consider the fatherly will of God towards us Whatsoever cometh unto us by the counsell
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures CHrist suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The God head died this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
works unto God but continue in their sins they are condemned for ever 1 Cor. 6.9 for so saith the Scripture Be not deceived neither fornicators nor idolaters nor adulterers Galat. 5.21 nor wantons c. shall inherit the kingdom of God Whereof I tell you before as I also have told you before that they which doe such things shall not inherit the kingdom of God Ephes 5 5. For this ye know that no whoremonger neither unclean person nor covetous person which is an idolater hath any inheritance in the kingdom of Christ and of God For for such things cometh the wrath of God upon the children of disobedience 1 John 3.14 He which loveth not his brother remaineth in death We may farther observe that here is contained another cause of good works arising from the effect of the contrary namely of evill works because they which have not good works but persevere in sin cannot be saved seeing they are destitute of true faith and conversion ON THE 33. SABBATH Quest 88. Of what parts consisteth the conversion of men unto God Answ It consisteth of the mortifying of the old man a Rom. 6 1 4 5 6. Ephes 4.22 23 24. Col. 3.5 6 7 8 9 10. 1 Cor. 5.7 2. Cor. 7.11 and the quickning of the new man Quest 89. What is the mortifying of the old man Ans To be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them b Rom. 8.13 Joel 2.13 Hosea 6.1 Quest 90. What is the quickning of the new man Ans True joy in God through Christ c Rom. 5.1 14.17 Esay 57.15 and an earnest and ready desire to order thy life according to Gods will and to doe all good works d Rom. 6.10 11. Gal. 2.20 The Explication Here followeth the Doctrine of mans conversion unto God the chiefe questions whereof are 1. Whether mans conversion be necessary 2. What conversion is 3. What are the parts of mans conversion 4. What are the causes of conversion 5. What are the effects of conversion 6. Whether mans conversion be perfect in this life 7. In what the conversion of the godly differeth from the repentance of the wicked 1. Whether mans conversion unto God be necessary MAns Conversion unto God in this life is so necessary that without it no man can attaine unto everlasting salvation in the life to come according to the Scripture which saith Except a man be born of water and of the Spirit John 3.5 Luke 13.3 1 Cor. 6 9. Gal. 5.21 2 Cor. 5.3 Mat. 25.10 hee cannot enter into the Kingdome of God Except yee repent yee shall all likewise perish They which doe such things shall not inherit the Kingdom of God If we be clothed we shall not be found naked Hereunto belongeth the example of the foolish Virgins which are shut out from the Marriage because they had not burning Lampes filled with oyle And to this purpose is it that Christ gave commandement Let your loyns be girded about Luke 12.35 40 46. and your lights burning Be ye also prepared therefore for the Son of man will come at an houre when ye think not And againe The Master of that servant will come in a day when he thinketh not and at an houre when he is not ware of and will cut him off and give him his portion with the unbeleevers And here may we take up that notable sentence of S. Cyprian against Demetrianus When wee are once departed hence there remaineth no longer any place for repentance there is no work of satisfaction Here life is either lost or gained Here we procure eternall salvation by our worship of God and fruit of faith Neither let any man be bindered by sin or force from coming to obtain salvation For no repentance is too late for him that is yet abiding in this world c. Hence it appeareth how necessary conversion is unto the godly or those who are to be justified and saved and therefore that in our exhortations to amendment of life or conversion the foundation or ground is to be laid concerning the absolute and simple necessity of conversion it selfe in all those which are to be justified 2. What mans conversion unto God is THe Hebrew word signifying mans conversion is Thescubah the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distinguish these two words Mat. 27.3 Heb. 12.17 Rom. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.11 29. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their judgement is spoken only of the repentance of the godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also the repentance of the wicked for of Judas it is said that hee repented himselfe where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and of Esau it is said that hee found no place to repentance where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed Howbeit of God Saint Paul saith The gifts of God are * We have no one English word to answer unto Resipiscentia for our English Repentance expresseth rather the Latine Poenitentia which agreeth as well to the wicked as to the godly without repentance and the Septuagint when they speak of God use either word indifferently It * repenteth me that I have made Saul King The holy One of Israel will not * repent The difference therefore is very little or none at all save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth properly a change of the minde or understanding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuateth an alteration of the will and purpose Now in mans conversion there is a change of both these parts the understanding and the will The Latines have many appellations and names whereby they expresse the same For they call it Regeneratio Renovatio Resipiscentia Conversio Poenitentia Among all these the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well interpreted in Latine by Resipiscentia there being the same reason of both names For as the Latine Resipiscentia is derived from Resipisco which signifieth to wex wise after we have done a thing so the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wex wise after an error or fault committed to re-call or retract our judgement and opinion and to alter an evill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Poenitentia that is repentance or penitency and this Poenitentia is said to be derived either from Poenitet which signifieth to be grieved and to repent or from Poema which signifieth paine and punishment because the griefe which is in repentance is as it were a punishment or as Erasmus is of opinion from pone tenendo as if to repent were to apprehend and lay hold on a latter advisement or to know and understand a thing after it is done However it be yet the name of Poenitentia or repentance is more obscure than the name of Conversio or
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
this warfare there is no end but in death You may to this purpose reade the Sections immediatly following as farte as to the fifteenth in which the whole disputation touching the remnâ—nts of sin in the Saints is learnedly maintained against the Cathari and Anabaptists 7. In what the conversion of the godly differeth from the repentance of the wicked THe name of Repentance is attributed as well to the wicked as to the godly because they both agree in some things to wit in the knowledge of sinne and the griefe for sinne but in the rest there is great difference Their griefe is divers In the impulsive cause of repentance which is Grief The wicked are grieved onely for the punishment and torment ensuing not for that they offend and displease God So was Cain grieved onely in respect of his punishment Gen. 4.13 My iniquity that is the punishment of mine iniquity is greater than I can beare Behold thou hast cast mee out this day from the earth Now the godly hate indeed the punishment but they are grieved especially for that God is offended and for their sin So David Psal 51.4 Against thee against thee onely have I sinnned my sin is ever before mee The good hate to sin for the love they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that he had offended God in Judas for his torment ensuing not for the Sin it self This difference hath the Heathen Poet Horace described in this his Poem Horat. lib. 1. Epist 16. The good avoide offence for vertues sake The wicked to abstaine base feare doth make The cause of their griefe is divers In the cause which breedeth repentance in both The wicked repent by reason of a despaire distrust and diffidency so that they run more and more into desperation murmuring and hatred against God But the Godly repent by reason of faith and a confidence which they have of the grace of God and reconciliation through Christ The manner of their repentance is diverse In the forme and manner of their repentance For the repentance of the godly is a returning unto God from the Divell from their sins and from their old nature because they doe not only grieve but also comfort and erect themselves againe by confidence in the Mediatour they trust in God and rejoyce in him and relye on him with David Purge mee with Hysope and I shall be cleane The repentance of the wicked is a back-sliding from God unto the Divell a hatred of God a flight from him and a murmuring or repining against him and a beginning of desperation The effect of their griefe is diverse In the effect which their repentance worketh in them In the wicked new obedience doth not follow repentance but they goe forward in their sins and returne to their vomit though they counterfeit repentance for a time as Achab did They are mortified in feed themselves and quite destroyed but the old corruption of their nature that is sin is not crucified in them and how much the more they give them selves to repentance so much the more is in them a hatred of God murmuring flying and turning away from God and an approaching unto the Divell But in the godly new obedience followeth and accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the study and desire of righteousnesse and living well is in them so much the more increased Quest 91. What are good workes Answ Those onely which are done by a true faith a Rom. 14 23. according to Gods law b Levit. 18.4 1 Sam. 5.22 Ephes 2.10 and are referred only to his glory c 1 Cor. 10.31 and not those which are imagined by us as seeming to us to be right and good or which are delivered and commanded by men d Ezek. 20.18 19. Esay 29.13 Mâ—tthew 15.7 8 The Explication UNder this Question is contained the Doctrine of good works the chief questions whereof are 1. What good workes are 2. How they may be done 3. Whether the workes of Saints be pure and perfectly good 4. How our workes though not perfectly good please God 5. Why wee are to doe good workes 6. Whether good works merit any thing in the sight of God 1. What good works are GOod workes are such as are done according to the prescript rule of Gods law with a true faith to the glory of God only Three things are here to be considered 1. The conditions and circumstances required for the making a good work 2. The difference between the works of the regenerate and the unregenerate 3. In what sort the morall works of the wicked are sins 1. That a work which we doe Three things required to a good work may be good and acceptable to God these conditions are required necessarily unto it Gods commandement Mat. 15.9 How morall and naturall good differ That it be commanded of God In vaine they worship me teaching for doctrine mens precepts No creature hath the right or wisdome and understanding to institute and ordaine the worship of God But good workes we speak of morall good and the worship of God are all one Now morall good is far different from naturall good inasmuch as all actions as they are actions even those of the wicked are good naturally that is they are some-thing framed by God in nature but all actions are not good morally that is agreeing with the justice of God And thus is excluded by this condition all will-worship and that coyned device of good intentions when as namely men doe evill things that good things may come thereof Likewise when they devise and imagine workes which they thrust upon God instead of worship Neither doth it suffice if a work be not evill or not forbidden 1 Sam. 15.22 Fizek 20.19 Mat. 15.9 Esay 29.12 but it must also be commanded if it shall serve for Gods worship according to the Scripture Obedience is better than sacrifice Ye shall walk in my statutes Object But you will say Things of indifferency that is things in themselves neither good nor evill and such as may be done or left undone by men at their pleasure are not commanded of God and yet many of them please God Answ They please him not of their owne nature but by accident inasmuch as they are contained under the generall of love that is they are done in respect and regard of charity and to avoid offence and to further the salvation of the weaker brethren For in this regard they are in generall though not in speciall commanded by God True faith That the worke have his originall from a true faith which faith must be grounded and depending on the merit and intercession of the Mediatour and by which thou mayest know both thy person and thy work to be accepted of God for the Mediatours sake For
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
instituted of God or is altered or changed in them or when some are excluded from the Sacraments which should be admitted or are admitted which should by Gods ordinance be driven from them or when the people is not instructed concerning the right and lawfull use of them 3. Diligently to learne the doctrine of the Church that is daily to frequent the publike assemblies of the Church III. Vertue and there attentively to give eare unto the heavenly doctrine plainly opened and delivered and diligently to meditate after thereon and examine it but especially to spend those daies which are deputed unto the ministery and service of God in reading meditation and in discoursing of divine matters These things are made manifest by the nature and necessary dependency of correlatives For if God will have some to be diligent teachers on the Sabbath he will also have some to be diligent hearers and learners of this doctrine on the Sabbath And the study of learning is not without private meditation Therefore have the men of Beroea their commendation Acts 17.11 thus They received the word with all readinesse and searched the Scriptures daily whether those things were so But unto them especially is the study of knowing the doctrine of God enjoyned who either serve or hereafter are to serve and minister unto the Church Give attendance to reading to exhortation and to doctrine 1 Tim. 4.13 1 Tim. 3.6 2 Tim. 2.24 25. The contrary vices And Paul will have the Minister of the Church to be fit and able to instruct and to refute the adversaries Unto the study of learning the doctrine is repugnant 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no just cause to hinder us and to busie our selves in such works on the Sabbath day as might have been deferred or not to give eare and attendance to Sermons and the preaching of Gods Word or not to meditate consider and examine the doctrine of the Church 2. A neglect of learning the doctrine in Ministers or in them who of God are called to the study of learning and either are one day to serve for the propagation of the doctrine or have greater occasion and ability of learning it than others have To whomsoever much is given of him shall be much required Luke 12.48 c. 3. Curiosity which is a desire and study of knowing or hearing those things which God hath not revealed unnecessary strange and vain Prov. 25.27 Sirac 3.22 23. To search their own glory is not glory Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee But what God hath commanded thee thinke upon that with reverence Hereof S. Paul speaketh 1 Tim. 4.7.2 Tim. 2.23 2 Tim. 4.3 Tit. 3.9 4. To use the Sacraments according to Gods institution The first day of the week the Disciples being come together to break bread IV. Vertue Acts 20.7 Paul preached unto them c. So God commanded the Passeover to be celebrated in a solemne assembly of the people and unto other holy daies and Sabbaths he assigned certaine sacrifices And in like manner God will that as his doctrine should be heard so also the right and lawfull use of his Sacraments should be seen and be held in the publike meetings and assemblies of the Church because God will have both these to be marks whereby his Church may be known and discerned from other sects and peoples Againe as the Word so also the Sacraments are an instrument or exercise to stirre and maintaine in us faith and godlinesse They are also a publike profession of our faith and thankfulness towards God and a part of Gods publike worship in the Church Therefore the use of them is most agreeable and fit for the Sabbath day Unto the right use of the Sacraments is contrary The contrary vices 1. The omitting and contempt thereof 2. The profaning of them when they are not received as God hath commanded neither by them for whom they were ordained 3. A superstitious using of them when as salvation and the grace of God is tyed to the observation of the rites and ceremonies or when they are used to such ends as God hath not appointed The uncircumcised man-child shall be cut off from his people Gen. 17.14 Esay 66.3 He that killeth a bullock is as if he slew a man He that sacrificeth a sheep as if hee cut of a dogs necke c. 5. Publike invocation on God V. Vertue whereby we joyn our confession thanksgiving prayers and desires with the Church For God will be invocated not onely privately by every one but also publiquely by the whole Church for Gods glory and our comfort that so we may the lesse doubt that God will heare us seeing he hath promised to heare not only us but also others and the whole Church praying for us together with us For therefore God hath annexed a speciall promise unto publique prayers If two of you shall agree on earth upon any thing whatsoever they shall desire Mat. 18.19 20. it shall be given them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the middest of them And giving of thanks and praise unto God is promised to God as a speciall worship Psal 22.22 In the middest of the Congregation will I praise thee And the same is commanded 1 Cor. 14.16 When thou blessest with the spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knoweth not what thou sayest I exhort that first of all supplications prayers 1 Tim. 2.1 intercessions and giving of thanks be made for all men Now whereas Christ else-where commandeth that when a man prayeth he enter into his chamber Mat. 9.9 and when he hath shut his doore pray unto his Father which is in secret he by these words doth not condemne and forbid publique prayers but hypocrisie and ostentation and feigned godlinesse which the words testifie which goe before When thou prayest be not as the Hypocrites Now hypocrisie is a feigning and ostentation or shew of godlinesse We are here further to observe that in this Commandement is prescribed the publique invocation of the Church but that which was in the former third Commandement prescribed is the private invocation which concerneth every particular man Unto publique prayers is opposed 1. A neglect of the prayers of the Church The contrary vices 2. An hypocriticall presence at them without any attention and inward devotion 3. Such a reading or praying as serveth not for any edifying of the Church Thou verily givest thankes well but the other is not edified 7. Charity and bountifulnesse towards the poore that is to bestow almes VI. Vertue and performe the duties of love and charity towards the needy thereby
our selves because No man ever hated his owne flesh 3. The greatnesse of the price and ransome wherewith Christ purchased all the members of the Church 4. The conjunction of Christs members And seeing these causes are found in our selves also it followeth that by this Law every one is forbidden to hurt or neglect his owne life or body III Why the defence of our neighbour is here commanded The defence of our neighbour is commanded For whereas the Law not onely commandeth us to avoid sinnes but also to imbrace and practise the contrary unto them it is manifest that God here doth not onely forbid us to endanger any mans life and safety but farther also commandeth us as far forth as we may to defend and preserve it Therefore this negative Commandement Thou shalt doe no murther includeth the affirmative Thou shalt preserve the life of thy neighbour The substance and summe of the Commandement is That we neither harme by any externall work either our own life or the life of an other or any mans safety and wel are of body either by force or by deceit or by neglecting neither wish in affection or will an impairing thereof or signifie by any tokens any such affection or will but on the contrary endeavour to defend and preserve the same to the utmost of our power Wherefore Thou shalt doe no murther signifieth The meaning of the Commandement 1. Thou shalt not desire to murther either thy selfe or others For what God will have not to be done of us that doth he not grant to be wished or desired 2. Neither shalt thou intimate or signifie any desire of murthering either thy selfe or others For the desire and wishing whereof God forbiddeth he forbiddeth also any inkling or signification thereof to be given either in words or behaviour or countenance 3. Neither shalt thou put this desire in execution For the desire and signification whereof God forbiddeth he verily much more forbiddeth the practice and execution thereof The contrary then is Thou shalt love and help thy selfe and others 1. In heart and desire 2. In signification 3. In practice and execution Hence spring and arise all the vertues of this Commandement and likewise the contrary vices unto them The vices which are here forbidden tend to the ruine and destruction of men the vertues that are here commanded tend to the preservation of the life or safety of men And the safety of men is preserved either by not hurting or by helping them Two kinds of vertues prescribed in this Commandement 1. Not hurting vertues 2. Helping vertues Whereby are made two divers kinds of vertues of this Commandement the former whereof containeth the vertues which tend to the not hurting of mens safety the other compriseth the vertues which tend to the helping and furthering of mens safety The vertues not hurting the safety of men are of three soâ—s For we are said Not to hurt three waies to wit either being not hurt or provoked or being provoked or both waies In the first manner of not hurting consisteth particular justice hurting no man In the second Mildnesse and Equability In the third Peaceablenesse Againe the vertues helping and furthering mens safety are two-fold For we are said To help 1. By repelling evils dangers and injuries 2. By doing good or bone fitting our selves or others In the first manner of helping consisteth Commutative justice in punishments Fortitude and Indignation In the second Humanity Mercy and Amity The vertues not hurting the safety of men I Particular justice PArticular Justice not hurting any man is a vertue which neither by endeavour nor by neglect hurteth the life or body of any of whom we are not hurt except God command it Or A vertue shunning all harmings which are done either by violence or by deceit or by neglect of our owne and others safety This is expressed in the words Thou shalt do no murther Unto particular justice hurting no man is opposed 1. All unlawfull harming of our owne or any others life and body whether of purpose or of negligence 2. Remissnesse when they are not hurt who are to be hurt by them unto whom the execution belongeth II Mildnesse Mildnesse or placability or easinesse in forgiving which is a vertue moderatresse and governesse of anger which neither is angry for no cause neither upon a light cause neither where is cause of just anger wisheth the destruction of the person that hurteth but is displeased onely at the reproach of Gods name or for unjustice or for the hurt of our neighbour and admitteth not in minde the desire of revenging any injury be it never so great but heartily wisheth the safety and good estate of enemies and il-willers and endeavoureth to maintaine the same according to our ability and their necessity Or it is a vertue moderatresse and governesse of anger which shunneth all unjust anger and doth so moderate just anger as that it is not angry beyond measure or passeth the bounds and limits by God prescribed neither burneth with a desire of revenge but pardoneth offences and also grievous injuries even to enemies so that the anger conceived neither aimeth at nor lighteth on the persons but on the vices of offenders and that with this regard that it wisheth the safety of them who most heinously offend Blessed are the meeke Mat. 5.5 The contrary vices for they shall inherit the earth Unto Mildnesse is repugnant Remissnesse when a man is not moved for grievous injuries nor represseth and punisheth them or is too slack in forbidding them 2. Vnjust or immoderate anger 3. Desire of revenge grudging hatred and spight III Equity Equability or equity which is a vertue of neer affinity with mildnesse which is a moderatresse of strict justice which equalleth punishments with faults upon good and reasonable cause as when in respect of the crime it selfe or our owne duty or the publique safety or the private safety of them which transgresse or for the avoiding of offence or for any other good cause we yeeld somewhat of our right in punishing offences Gal. 5.1 Phil 4.5 or in punishing of injuries Brethren if a man be fallen yee which are spirituall restore such a one with the spirit of meekenesse considering thy selfe lest thou also be tempted Let your patient minde be knowne unto all men Unto equability or equity is repugnant The contrary vices First Immoderate rigour cruelty and unjust severity when there is had no regard of circumstances whereof it is said Extreme right is extreme wrong Secondly Remissenesse that is not to be moved at such things whereat we ought to be moved as when God commandeth c. Thirdly Partiality and accepting of persons IV Peaceablenes Peaceablenesse or study of peace and concord which is a diligence both in avoiding unnecessary causes and occasions of offences discords contentions and hatreds and also in reconciling those which are offended either with us or with others and lastly
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin to delight in the law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and the grace of the holy Ghost is shed more plentifully on men in the New Testament than in the Old yet notwithstanding there was one and the same manner and way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted in the old for Christ If then God will write the law which was first written in tables of stone in the hearts of men in his new covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. Testament is greater and more plentifull for that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
minde to God himself the Creatour of all things and the fountaine of all benefits or gifts 2. If we desire that he will give to the bread obtained and received from him Levit. 26.26 a force and vertue of nourishing and sustaining our bodies that is if we ask not only the bread but the blessing also of the bread at Gods hands For unlesse he blesse all our cares and labours are bâ—t vaine and the very gifts of God become unprofitable yea hurtfull unto us according to that his commination I will breake the staffe of bread Hereby now it is plainly cleere what we desire when we desire bread namely 1. Not great riches but only things necessary 2. That they be bread to us that is that they may be good and saving to us through Gods benediction and blessing wherewith if they be not accompanied the bread shall not be bread but it shall be as a stone or poyson to us For he that giveth bread that it may be to him that receiveth it no better then a stone giveth a stone not bread And such are the blessings which the wicked receive of God and snatch as it were unto themselves 4. Wherefore Christ calleth it our bread CHrist willeth us to desire our Bread not mine thine or any other mans Bread 1. That we should desire those things which God giveth us For the bread is made ours which is given us of God necessary for the sustenance of our life Therefore give us our bread signifieth Give us bread O God assigned unto us by thee which thou wilt have to be ours God as an house-holder doth distribute to every one his portion which we desire for our selves of him 2. That we should desire things necessary gotten of us by lawfull labour in a kinde and trade of life pleasing to God and honest and profitable to the common society that is which we may receive through ordinary meanes and by lawfull waies the hand of God from heaven reaching them out unto us He that will not worke let him not eate 2 Thes 3.10 3. That we may use them with a good conscience and thankesgiving For God will have us assured that when he giveth us these blessings he giveth us with them the power of enjoying them yet so that he will not have us use his gifts as ravenous robbers but freely and with thanksgiving 5. Wherefore Christ calleth it daily bread CHrist calleth the bread which we must desire of God daily 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endlesse lusts and desires Mat. 6.31 Your Father knoweth what ye have need of A small thing unto the just man Ps 37.16 34.9 is better then great riches to the wicked and mighty Nothing wanteth to them that feare the Lord that is no profitable and necessary thing Therefore give us daily bread that is give us bread sufficient give us so much of things necessary for our life as shall be needfull for every of us in his vocation and calling to serve God and our neighbour 6. Why Christ addeth This day CHrist addeth it 1. To meet with our distrustfulnesse and covetousnesse and to reclaime us from these vices 2. That we should depend on him only as yesterday so this day and to morrow that namely we alwaies looke for the necessaries of this life at the hands of God that we know them to be given us of God not to be gotten by our own hands or labours or diligence that also we know that they being received profit not our body except Gods blessing do accompany them 3. That the exercise of faith and prayer may alwaies be continued in us For as long as it is said This day so long will he have prayer to be continued that so we may yeeld due obedience to that commandement 2 Thes 5.17 Pray alwaies 7. Whether it be lawfull to desire riches THis question together with the next ensuing ariseth out of the former questions For when we are willed to desire onely daily bread and that this day it seemeth at the first sight that it is not lawfull either to desire riches or to put up any thing for the morrow But it is verily lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the word we understand by the name of riches things necessary for the sustenance of life What Epicurus took riches to be As the Epicure defined riches to be a poverty agreeable to the law of Nature This definition is good For they are to be accounted truly rich who have things necessary sufficient to maintaine life and who live content here-with And if we so take the name of riches riches are doubtlesse to be desired of God in as much as we ought to desire such things as are necessary for nature and our place and function whereunto God hath called us The reason hereof is because these necessary things or riches are the daily bread which we ought to desire They are also otherwise defined To be an abundance and plenty over and above things necessary So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an Army with his revenues If we take riches in this sense riches are not at all to be desired of God For this we are not to aske our daily bread And Salomon in the person of all the godly saith Prov. 30.8 Give me not poverty nor riches by which words the Spirit of God also by Salomon teacheth us to pray against riches that is abundance above things necessary 2 Tim. 6.9 Hither belongeth also that of Paul They which will be rich fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for which causes riches are called Thornes by Christ which cannot be handled without danger of pricking 1 Tim. 6.6 But contrariwise godlinesse is great gaine if a man be content with that he hath But notwithstanding if God hath given us any thing besides those things which are necessary for us let us doe our diligence to use them well or reserve them to good uses For Christ commanded his Disciples to gather up the broken meate which remained that nothing bee lost And famous and notable is the example of Joseph John 6.12 who by the fore-warning of the Oracle Gen. 41. gathered and laid up food in the time of plenty for the yeares of dearth to come But here we must take heede 1. That we repose not our confidence in them 2. We must avoid luxury and all abuse of them 3. We must consider that we are Gods stewards who hath committed these riches unto us to imploy and bestow well Three things to be weighed in our treasuring up of riches and that by this meanes he hath laid a burthen upon us and therefore shall we one
heed lest he fall A declaration of the miseries of this life A declaration of the miseries of this life lest we should wexe secure and love and cleave to the world A confession of Gods providence A confession of Gods providence whereby as Cyprian testifieth is shewed that the Divell can effect nothing against us except God first permit him that so our whole feare and reverence might bend to God-wards seeing in our temptations that wicked one can doe nothing except power be given him of God Now the Divell hath power over us according as our sinnes reigne in us as it is said Who gave Jacob for a spoile Esay 42.24 and Israel to the robbers did not the Lord because we have sinned against him For they would not walke in his wayes neither be obedient unto his Law And this power indeed is given him to a double end either to our punishment when we offend or to our glory when we are tried c. Thus far Cyprian The order and coherence of the petitions Now we are to observe the order and coherence of these petitions 1. The Lord commandeth us to desire the true knowledge of God and his promise which is the cause of all other his blessings 2. He willeth us to desire that God would governe us by his Spirit and so continually preserve and confirme us in this knowledge 3. That every of us may doe and fulfill thereby his duty in his vocation and calling 4. That he would give us those things whereby every one may doe his duty namely corporall blessings The fourth petition then agreeth with the former because if we must at all be in our own vocation and calling we must live and have things necessary for the maintenance of our life 5. He adjoyneth next after the petition of spirituall and corporall blessings a very fit objection of our unworthinesse That thou mayest give us spirituall and corporall blessings forgive us our debts Wherefore the fifth petition is the ground and foundation of the rest which being overthrowne the rest fall to ground For if thou resolve not that thou hast God gracious and favourable unto thee how shalt thou have him to be mercifull How shalt thou continue in that knowledge which thou hast not How shalt thou doe thy duty and the will of God seeing thou art his enemy and endeavourest the contrary How shalt thou ascribe all things to God How shall they turne to thy salvation 6. After the petition of spirituall and corporall blessings there followeth lastly the petition of our deliverance from evils both present and to come And from this last petition we returne againe to the first Deliver us from all evils both of crime and paine both present and to come that we may know thee to be our perfect Saviour and so thy name may be hallowed and sanctified of us Quest 128. How concludest thou this Prayer Answ For thine is the kingdome the power and the glory for ever that is we aske and crave all things of thee because seeing both thou art our King and almighty thou art both willing and able to give them all unto us a Rom. 10.11 12. 2 Pâ—t 2.9 And these things we therefore aske that out of them not to us but unto thy holy Name all glory may redound b John 14.15 Jâ—â—â—m 33.8 9. Psalme 115.1 The Explication THis last part of prayer serveth to confirme our faith and beliefe or confidence of being heard and obtaining our desire to wit that God will and is able to give us those things which we desire Thine is the kingdome Thine is the kingdome This first reason is drawne from the duty of a King which is to heare his subjects to defend and preserve them Therefore thou O God seeing thou art our King mightier then all our enemies having all things in thy power good and evill evill so that thou art able to represse them good so that there is no good so great which thou canst not give as is agreeing and standing with thy nature and seeing we are thy subjects be present and assist us with thy power and save us as who art loving unto thy subjects and thy protection and safe-guard is alone saving and preserving He is called a King 1. Because he hath power over all creatures 2. Because he is the peculiar King of the Church The power And the power The second reason is drawne from the power of God Heare us O God and give us what we desire because thou art mightier then all our enemies thou art able to give us all things and thou only art able in thee alone resteth this power joyned with exceeding goodnesse The glory And the glory The third reason is taken from the end or finall cause We desire these things for thy glory From thee alone the true God and soveraigne King we desire and expect all good things and professe thee to be the Author and fountaine of all good things And verily because this glory is due unto thee therefore also do we desire them of thee Heare us therefore for thy glory For this petition and expectation of all good things from thee is nothing else but the attributing and yeelding unto thee thy due glory and honour and especially because thou wilt also for thy glory sake give us those things which we desire For what things serve for thy glory the same wilt thou performe and do but those things which we desire serve for thy glory therefore thou wilt give them us Give us therefore these things that we desire and the glory shall returne and redound unto thee if thou deliver us For so shall thy kingdome and power and glory be manifested Object We seeme to bring perswasive and moving arguments unto God whereby we may move him to doe what we desire But in vaine are reasons used to him who is unchangeable God is unchangeable Therefore in vaine use we these reasons unto him Ans This is a fallacy putting that for a cause which is no cause For we grant this argument in respect of God but not in respect of us For we do not when we thus speak use reasons to move God or perswade him to do it but to perswade our selves that God will do this and to confirm and assure us that we shall be heard and to acknowledge our necessity and the goodnesse and truth of God Wherefore these reasons are not adjoyned to our prayers as thereby to move God but only to confirme and assure us that God will doe what we desire because these are the causes why he doth it Thou art a most good King therefore thou wilt give these things to thy subjects Thou art most powerfull and mighty therefore thou wilt shew thy power in giving these gifts which are most great and which can be given of none other but of thee alone It shall be to thy glory therefore thou wilt doe it because thou hast care of
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
Old He is minister of God to thee for good Rom. 13.4 IX In that saying of Luke 22.25 Christ doth not debarre such kings from the Church but he onely forbids the Apostles and Ministers of the Church to meddle with riotousnesse preheminence and civill dominion But Paul Gal. 6.15 doth not speak of the externall habit of Christians of whom some were circumcised as the faithfull Jewes and some were uncircumcised as the Christians who had been Gentiles To which saying answereth that Galat. 3.28 There is neither Jew nor Greeke there is neither bond nor free there is neither male nor female Which words if they understand literally surely they must also be separated from Christ seeing they are either servants or free either males or females The sense then of the Apostle is this That the outward differences of men doe nothing hinder or promote eternall salvation and that onely the new creature in Christ Jesus is necessary to salvation X. Lastly by that saying of Mat. 5.39 Christ doth not take away punishments due to the wicked but only private revenge for otherwise no Christian neither father nor mother nor school-masters nor any minister of the Church could be suffered the dutie of all which is to resist evill and wicked men and to maintain discipline every one in his place without which an horrible ataxie and confusion would ensue too much libertie would be brought in and at length would follow the subversion both of humane societie and of the Church it selfe Surely Christ and his Apostles did very often resist evill Neither doe wee reade any where in the Scripture that they who were appointed for politicall functions did after their conversion to Christianitie desert their province or calling or that ever they were commanded to forsake it So that Ruler in the fourth of John ver 33. beleeved himselfe and all his house Sergius Paulus the Deputie Act. 13.12 beleeved So the Keeper of the prison Act. 16.33 was baptised he and all his houshold XI Concerning the divers formes of Common-wealths which of them is best let Politicians dispute In the Scripture we reade of Cesars Kings Princes Governours Presidents Pretors Consuls Captaines Dukes and in a word both of inferiour and superiour Magistrates Of whom is this generall saying of Paul the Apostle There is no power but of God Rom. 13.1 1 Pet. 2.13 14 17. The powers that be are ordained of God And of S. Peter Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as being sent by him Also Feare God Honour the King Where we may note that when the Magistrates office by Peter is called an humane ordinance this is not repugnant to Paul who calls it a divine ordinance For God only ordained the Magistrate but as for the forms of Common-weathls and their distinct degrees to wit that in them should be Emperours Kings Princes superiours inferiours this depends from humane ordination and politicall sanction yet all are alike governed by God therefore wee must be subject to humane ordinance for the Lords sake saith S. Peter XII Of the right of Magistrates thus saith Paul For this cause pay you tribute also for they are Gods ministers Rom. 13.6 7. attending continually upon this very thing Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Againe Give to Cesar what is Cesars Whence we gather that the right of Magistrates consisteth of three things First that hee may be knowne as the minister of God to whom therefore honour and reverence is due because hee is in stead of God for this cause as it said Magistrates are called gods Secondly that for the authoritie of so great a function they should be reverenced honoured and feared by their subjects no lesse then parents are by their children for Magistrates should be to subjects in stead of parents Thirdly that customes and tributes due to Magistrates should be paid them that out of them they may be able to sustaine the heavie burthen of their function preserve their lives and dignitie and exercise their bountie towards others Yet the Magistrate must be as far from riotousnesse as the subjects themselves as it is in Jer. 22.14 15. and every-where else in Scripture XIII God hath furnished the Magistrate with chiefe power that hee may command some and may governe others and use the sword also if need require against the disobedient and maintaine and defend his owne authoritie For so it is written Dan. 4.22 The most High ruleth in the kingdome of men and giveth it to whomsoever hee will Againe The princes of the Gentiles exercise dominion over them Mat. 20.25 and they that are great exercise authority upon them Againe Rom. 13.4 He beareth not the sword in vaine XIV God also for this cause laid upon the magistrate this carefull and troublesome burthen that he might urge promote and preserve among men the obedience due to Gods Law chiefly among Christians For first hee ought entirely to maintaine the honour and worship of God according to the prescript of the first Table and to propagate pietie with the true worship of God amongst his subjects according to Gods will and word For so God commanded Josuah Jos 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to doe according to all that is written therein So Paul Rom. 13.4 He is the minister of God to thee for good Now the chiefe happinesse of subjects consisteth in true religion and the true worship of God XV. Againe the office of the Magistrate is to maintaine right and justice and to preserve honestie peace and concord to love the good to afright and punish the wicked to maintaine and defend their subjects and territories even with the sword against domestick and forraigne enemies As it is written Jer. 22.3 Psal 82.3 Thus saith the Lord Execute ye judgement and righteousnesse and deliver the spoiled out of the hand of the oppressour and doe no wrong doe no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place Againe Magistrates are not a terrour to good workes but to the evill Wilt thou then not be afraid of the power doe that which is good but if thou doe that which is evill be afraid for he beareth not the sword in vaine for he is the minister of God a revenger to execute wrath upon him that doth evill XVI Both offices of the Magistrate are usually impugned by Pontificians Anabaptists and other fanaticall persons XVII In Popery the Pontificians confesse Bellarm l. 4. de Laicis c. 17 18. that the Magistrate ought not only to have a care of the civill government and to promote the publick peace but also by all meanes to defend Gods worship as it
exempted himselfe but also the whole Clergy who with his shaved troope make up almost the third part of Christendome Neither hath he only withdrawne himself and his whole Clergy from the Emperours obedience but he hath also violently wrung out of Cesars hands all his Territories Cities Goods Revenues Tithes Tributes Toles and other innumerable revenues which anciently belonged to the Emperour but now exceed doubly the in-comes of all secular Princes and not only hath he done so but which is more he hath put under his feet Cesar himselfe with all Kings Princes and whatsoever secular Magistrates belong to Christianity and so he hath wickedly inverted the sence of the Apostles saying thus That the Emperour must sweare fealty to the Pope Dist 63. C. Tibi Domino Dist 93. C. Duo Dist 93. C. Caerim Eccl. Rom. l. 1. sect 3. Gloss et Dd. in C. Ad Apostolicae De sentent â—t re judicata in 6. That the Emperour should be subject to the Popes judgement and not the Pope to the Emperours That the Emperour ought to bow himselfe to the Pope and hold his stirrop while he takes horse That the Pope can Excommunicate yea Depose the Emperour Here Christian Emperours Kings and Princes should be watchfull and consider with themselves with whom they have to do whether with Christs Vicar and Peters Successour or whether not rather with the sworne enemies of Christ of Paul and Peter for Peter hath left this injunction to all Christians both Lay and Clergy 1 Pet. 2.13 14. Be subject to every humane Ordinance for the Lords sake whether to the King as to the supreme or to Governours who are sent by him both for the punishment of wicked men and for the praise of those that do well XXXV To the other question this is the briefe and solid answer Subjects ought to looke not so much upon the person as upon the Office of the Magistrate Nero Cesar was a most flagitious man who did prostitute himselfe to all naughtinesse and impiety in which respect he deserved punishment rather then honour as Historians record yet because he was Emperour Peter and Paul warne Christians to honour the King He is then to be honoured by reason of Gods Ordinance as all others likewise who administer this divine Ordinance and have power over us although they were most wicked and blasphemous if it were but for the dignity of their Office which they sustaine as for their blemishes and vices they must be left to God XXXVI To the third question we may answer distinctly out of Gods Word Pharaoh King of Egypt used the Israelites tyrannically by laying upon them insupportable burthens yet he was to be honoured by them till such time as God should ease them of their yoke Nebuchadnezzar was a most cruell tyrant and robber grievously afflicting the Jews yet Daniel speakes to him in this manner Dan. 2.37 Jer. 19.7 God hath conferred on thee power strength and glory Jeremy exhorts the captive Jews to obedience and to pray for the City of Babel though it was Idolatrous We must then not only obey good Magistrates but Tyrants also yea we must rather beare with any injuries then resist their power or Gods Ordinance and we must practise Peters rule Be subject with all feare of the Lord 1 Pet. 2.18 not onely to those that are good and just but also to the evill thinking with our selves that all Powers as well good as bad are set over us by God good that in them he may shew his grace and mercy but Tyrants that in them we may acknowledge Gods anger against our sinnes Therefore it is not lawfull for any subject or private man except it be in his owne just defence to invade a Tyrant even though he have occasion David could have killed Saul whom notwithstanding he let goe because as yet he was not driven to extreme necessity 1 Sam. 24.11 I will not saith he put out mine hand against my Lord because he is the Lords Annointed For God knows how to punish Tyrants either by the ordinary power of some other Kingdome or else by some miraculous way XXXVII Although this obedience hath certaine limits for when Tyrants go about to force their Subjects to manifest Idolatry or to some wickednesse against the expresse Word of God in this case the Scripture commands us that in no wayes we obey such tyrannicall Edicts but that every man according to the condition of his calling make resistance and rather indure any thing For when Nebuchadnezzer would have his Idol to be worshipped by all men under paine of the hot firie furnace Daniels three fellowes stoutly refused it telling the King Dan. 3.16 We must not in this thing obey thee behold our God whom we worship can deliver us out of the hot firie Furnace and he can rescue us out of thine hand O King But if he will not rescue us be it knowne to thee O King that we will not worship thy god nor will we adore thy statue which thou hast set up So Daniel did not obey King Darius Dan. 6.16 who commanded that he alone should be worshipped and not God for which cause he was cast into the Lions den That wicked King Zedekias forbad the Prophet Jeremiah to make knowne to the people Gods command that he should deliver himselfe into the hands of the Chaldees but for this cause he was imprisoned The Apostles Peter and John being forbid by the Magistrate to preach in the Name of Jesus answer thus Whether this be just in the sight of God to obey you rather then God Acts 4.19 judge ye XXXVIII Therefore that saying is good The Magistrate must be obeyed as far as the Altars and Hierome saith We must obey Judges in the things that are true Comment in Rom. 13. but not in such things as are contrary to Religion even for this reason because it were great injustice so to serve the King in this world as to dishonour the King of heaven Hence Thomas saith well Every humane power is subordinate to the power of God and no humane power is to be obeyed against God according to that Acts 4.19 We must obey God rather then man So Chrysost in Mat. 22.22 If Cesar will take upon him that which is Gods to command wicked Acts it will not be Cesars tribute but the Devils service This is the Orthodox doctrine of Magistracie and Civill power and of the Subjects dutie to the Magistrate which out of Gods Word and Ecclesiasticall Writers is wont to be taught openly in all Churches and Schooles of the Evangelicall Princes as well within the Romane Empire as without The end of the doctrinall Aphorismes of the Reformed CHURCHES D. David Parrie's secular Theme concerning the causes why an hundred yeers ago Popery which is still to be avoided was by Gods great blessing driven out of the Reformed Churches of GERMANIE Being proposed in a solemne disquisition in the famous Universitie of the
Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the
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
is his eternall counsell in saving us before others for from this fountaine flowes the outward calling and inward also to faith in Christ of all those who shall be saved Hence flow faith and repentance justification obedience and perseverance in faith yea our whole salvation and glorification which the Scripture perspicuously teacheth and confirmes in these and such like sayings Whom he predestinated Rom. 8.30 Rom. 11.7 Act. 13.46 Eph. 1.3 c. them he called whom he called them he justified whom he justified them also he glorified Also Election hath obtained the rest waxed hard Also So many as were ordained to salvation beleeved Also He elected us in Christ before the foundations of the world that we might be holy and blamelesse before him in love whom he hath predestimated unto adoption by Jesus Christ De bono persev c. 14. Praesat ad Rom. to the praise of his glorious grace c. Austin confirmes the same saying This predestination of the Saints is nothing else but a preparation of Gods bounties by which they are most assuredly freed who are freed Luther also very emphatically confirmes the same in these words Both flow and have their originall from Gods eternall predestination to wit who shall beleeve who shall not beleeve who shall be absolved from sin who not that all this may be out of our power and onely in the hand of God that we are justified That this fountaine therefore must chiefly be knowne by Divines and by all who will be strengthened in faith and comfort and that it is to be perspicuously and soberly taught in Schooles and Churches who will doubt and that specially for two causes 1. For the glory of God that knowing the meanes and causes of salvation and the qualities of those that are to be saved and salvation it self not to depend from us but from Gods good pleasure alone we may ascribe our salvation not to our selves but wholly to Gods mercie 2. For our consolation that being assured that our faith perseverance and salvation depend not from our owne strength or free-will but that they are grounded on Gods eternall and immutable counsell we may be confident that the same is certaine and immoveable and in this confidence 2 Pet. 1.9 we may studie to make our election and vocation sure to us by continuali prayers and good works ordained by God for this end But this Article doth altogether foule and obstruct this most cleere fountaine with the dirt of equivocation for it denieth see the Conference that our faith and perseverance proceed from the fountain of eternall election as the effect from the first cause and it ascribeth both these in shew to Gods grace but indeed to mans will because it makes mans will the mistresse of Gods resistible grace it makes mans free-will stronger and more powerfull then Gods grace which can be resisted and makes the whole difference of those that are to be damned and saved depend on mens wills by which meanes it is plain that the glory of mans salvation cannot be wholly ascribed to God but he is of necessitie robbed of it Hence it utterly overthrowes both the certaintie of faith grace justification perseverance and indeed of our whole salvation and consequently of our onely comfort in life and death For who doth not understand that the assurance of grace justification perseverance salvation and our whole comfort in life and death can no waies consist with resistible grace and with mans will resisting or able to resist as it were with two principles either repuguant to each other or changing every houre Hence it is apparent what we are to judge of tolerance for who can say that an Article so equivocall and so captious with dangerous high tragicall straines is tolerable Who wittingly and willingly would buy or eat sugar mixt with poyson Who will account that a benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the apple of contentions flung into our Churches which will afford matter of perpetuall strife Will Physicians endure in their Schooles that Empericks adulterate or deny their doctrine of diseases Can Mathematicians endure the false delineations of Mechanicks introducing for example into a quadrangle a false sine for a true one and so overthrowing the grounds of their science Much lesse should equivocall doctrines be tolerated in the Church which using the pretext of grace Prosper Epist ad August deny grace by which the originall of salvation is placed in man mans will is preferred to Gods will therfore one is helped because he wills it but doth not will because he is helped Men are made beleeve that they who are originally evill receive the beginning of their goodnesse not from God but from themselves and 't is taught that God is pleased by other means then by those which he himself hath given And so much of the equivocations of the first Article but how that is rightly to be understood filled up and formed is explained * Cothurno 2º above ARTICLE II. Therefore Jesus Christ the Saviour of the world dyed for all and singular and so far that he hath obtained reconciliation and remission of sins for all by his death but on this condition that no man can really enjoy the said remission of sins except the faithfull man and this is according to the Gospel John 3.16 God so loved the world that he gave his onely begotten Son that whosoever beleeveth in him might not perish but have life eternall And 1 John 2.2 And he is the propitiation for our sins and not for ours alone but for the sins of the whole world The Examination THis is no new matter which the Remonstrants handle in this Article for of old the Semipelagians in Marsiles and Syracusa held the same in these words Our Lord Jesus Christ dyed for all mankind Prosper Epist ad August and no man at all is exempted from the redemption of his bloud although his mind hath been quite averse all his life from him because the mysterie of mercy belongs to all men by which therefore many are not renewed because they are fore-knowne that they account it needlesse to be renewed Therefore so far as concernes God life eternall is prepared for all but as for mans liberty of will it is received by them who of their owne accord shall beleeve God and shall receive the help of grace by the merit of their faith By this Article although in shew they amplified Gods grace and mans redemption yet in effect they minced both giving to God an indifferent grace to Christ the merit of redemption but to free-will the efficacie of both And while they would overthrow the doctrine of Predestination which Austin did maintaine out of the Apostle they did indeed shake the whole Gospel in ascribing the cause of faith and perseverance and consequently of mans salvation to God and Christ indifferently but to mans wit and free-will determinately which what it is they that are taught by God
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
him and to shew forth more and more his bounty and goodnesse doth adorne it with free rewards How God is said to wish our conversion and good works and yet they not thereby proved to be in our power Deut. 32.29 Luke 19.41 Obj. 3. What God doth wish and will to be done of us that we are able to performe by our selves but God doth wish and will our conversion and our good works Therefore we are able to performe them by our selves And so consequently we need not the operation and working of the holy Ghost Answ This reason is a fallacy deceiving by the ambiguity or the word wish For in the Major proposition it is taken as it useth properly to signifie in the Minor not so God is said to wish by a figure of speech called Anthropopathy making God to be affected after the order of men and therefore the kind of affirmation is divers in the Major and in the Minor But God is said to wish in two respects 1. In respect of his commanding and inviting Two waies God is said to wish any thing 2. In respect of his love towards his creatures and in respect of the torment of them that perish but not in respect of the execution of his justice Repl. 1. Hee it is that inviteth others and is delighted with their well-doing it followeth thereof that their well-doing is in their owne power and not in his who inviteth them but God is he who inviteth us and is delighted with our well-doing Therefore it is in our selves to doe well Answ We deny the Minor because it is not enough that God inviteth us but our will also to do well must be adjoyned which we cannot have but from God only God therefore doth wish our conversion and doth invite all unto it that is he requireth obedience towards his Law of all he liketh it in all and for the love which hee beareth unto his creature hee wisheth nothing more then that all performe it and all be saved but yet a will to performe it they only have whom God doth regenerate by his Spirit Yee have seen all that the Lord did before your eyes Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day Object 4. That which cannot be avoided is not sinne The unregenerate cannot avoid sinne Therefore their workes are not to be accounted sins Answ We deny the Major The inevitablenesse of an ill action doth noth take away sinfulnesse from it For it is enough to make sin if it be voluntary And how much the more necessarily men sin with so much the greater will they sin They cannot therefore pretend necessity to cloak their fault This doth the example of the Divell prove who sinneth so much the more grievously how much the more necessarily hee sinneth wittingly and willingly striving against God and contumeliously despiting him But they doe vainly and wickedly cavill That the justice of God doth not impute those sins to the Divell which he necessarily doth commit after his corruption Likewise That the Divell is now finally and without hope of pardon cast away of God but men have power yet in this life either to persist in sin or to forsake it and therefore those actions only of theirs are sins in which sin cannot be avoided For God is wroth with all sins of men and Divels and punisheth all sins with eternall paines or with equivalent punishment unto eternall Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin for that there is or is not hope of obtaining recovery and pardon For whatsoever is committed against the Law of God that is sin whether it can be avoided or not avoided whether he who sinneth forsaketh his sin or persisteth in it Object 5. They who cannot but sin are unjustly punished but the unregenerate cannot but sin They who necessarily sin are justly punished because they do it voluntarily Therefore God doth unjustly punish them Answ They who necessarily sinne are unjustly punished except that necessity come voluntarily and by their owne will But men have drawne upon them that necessity voluntarily in the first Parents and themselves also doe willingly sinne Therefore God doth justly punish them Object 6. They who have not equall and like ability to chuse good or evill must needs be either all good or all evill The unregenerate have not like ability to chuse good and evill but only liberty to chuse evill Therefore they must needs be all alike evill Answ If the argument be understood of humane nature as it is without the grace of the holy Spirit it is wholly to be granted for it is certaine that all men before regeneration are alike and equally estranged from faith and conversion yea neither would they observe outward discipline behaviour except God bridled them that they should not commit outrage Gen. 20.6 I kept thee that thou shouldest not sin against me But if they conclude that all must needs continue alike evill when the holy Spirit moveth and inclineth their hearts and minds to conversion there is more in the conclusion then in the former propositions For as it is impossible that they should be converted whom God moveth not so it is not only possible but also necessary that they whom he vouchsafeth the grace of regeneration should be converted All that the Father giveth me John 6.37 Hos 13.9 Isa 59.2 shall come unto me Repl. It is said Thy destruction cometh of thy selfe Israel Your iniquities have separated between you and your God Therefore the cause of this difference that some are converted and some not is in the will of man and not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better then others as that they take that grace which others refuse But Hoseas addeth an answer In me only is thy help He sheweth that our safety doth so depend on God that wee cannot have it without his singular mercy and grace Wherefore destruction cometh of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is answered to that of Esaiah Sins separate the chosen from God for a time the reprobate for ever but yet the divine purpose and counsell of God going before by which God decreed to adjoyne those unto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Object 7. He that hath no liberty to doe good and eschew evill is in vaine pressed with precepts and doctrine but the unregenerate have not liberty to doe good workes and omit evill Therefore obedience is in vaine commanded them Ans The Major is to be denied for when