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
breach of civill honesty which how highly it was respected by the ancient Romans and how heedfully regarded in their Laws witnesse Plutarch who in the life of King Numa thus writeth Women remained widowes ten months after the decease of their husbands or else she that would marry within that time was bound by Numa's order to sacrifice a Cow great with calfe For when a just and lawfull time of marriage is not observed then is that thing a cause of many evils and troubles in Civill and Ecclesiasticall affaires But notwithstanding whosoever hath once lawfully and in the Lord contracted matrimony it is never permitted or lawfull for them to dissolve or loose the bond of matrimony once contracted except it be for adultery 5. What are the duties of married persons Duties common to both parties THE common and mutuall duties of married persons are 1. Mutuall Love 2. Spousall faith and truth as each to love the other onely continually and constantly 3. Community of goods and a sympathy and fellow-feeling in evils and calamities 4. The bringing forth and bringing up of children 5. Bearing with infirmities with a desire to cure them The proper duty of the husband is 1. To nourish his wife and children The husbands proper duties The wives 2. To governe them 3. To defend them The proper duty of the wife is 1. To be a helper unto her husband in maintaining and preserving their houshold substance 2. To obey and reverence her husband When these things are neglected they grievously trespasse against the lawfull use of marriage 6. What things are contrary to Matrimony UNto Matrimony the same vices are contrary which are repugnant to chastity 1. Fornications and adulteries whereby spousall loyalty and chastity is broken of one or both parties Likewise incests unlawfull copulation and abuses of marriage 2. Rash divorces which of ancient were common among the Romans and Jews and are usuall at this day among barbarous Nations divorces I say which are made not in case of adultery either parties forsaking the other But the person that is forsaken or is sollicited to admit a forsaking doth not cause the divorce but the other 3. Forbidding and reproving of marriage ON THE 41. SABBATH Quest 110. what doth God forbid in the eighth Commandement Answ Not only those thefts a 1 Cor. 6.10 and robberies b 1 Cor. 5.10 Esay 33.1 which the Magistrate punisheth but by the name of theft he comprehendeth whatsoever evill crafts fetches and devices whereby we seeke after other mens goods and endeavour by force or with some shew of right to convey them over unto our selves c Luke 3.14 1 Thes 4.6 of which sort are false weights false elns uneven measures d Prov. 11.1 16.11 Ezek. 45.9 10. Deut. 25.13 deceitfull merchandise counterfeit coine usury e Psal 15.6 Luke 6.35 or any other way or meanes of furthering our estate which God hath forbidden To these we may adde all covetousnesse f 1 Cor. 6.10 and the manifold waste and abusing of Gods gifts g Proverbes 5.16 21.20 Quest 111. what are those things which God here commandeth Answ That to my power I help and further the commodities and profit of my neighbour and that I so deale with him as I would desire to be dealt with my selfe h Mat. 7.12 and that I doe my wone worke painfully and faithfully that I may thereby help others also who are distressed with any need or calamity i Ephes 4.28 The Explication BY this Commandement is enacted and decreed a distinction of possessions For the end of this Commandement is the preservation of goods or possessions which God giveth to every one for the maintenance of their life For if we may not steale then must every man possesse his owne God therefore forbiddeth all deceit evill crafts fetches and devices whereby our neighbours wealth is impaired diminished and his possessions confounded or his title or right in any thing wrongfully made litigious and called into question Contrariwise he commandeth all such vertues as make for the maintenance and furtherance of our neighbours estate Thou shalt not steale that is thou shalt not covet or attempt by guile to conveigh thy neighbours goods unto thee Therefore defend preserve increase them and give thy neighbour his owne Now Theft is onely named Why theft is here named as being the grossest kinde of defrauding that by it the rest of the like quality might be understood and that for the same as the scope or end other vices or sins of like nature and their antecedents and consequents might be prohibited and forbidden The vertues of this eighth Commandement together with their extremes or contrary vices Commutative justice Commutative justice which is a vertue in purchasing of goods not coveting after another mans goods and keeping an equality by number in bargaines and in the common trade of life in the purchasing and exchanging of things according to just Laws betweene the ware and the price the desert and the reward whether it be in purchase or buying or in exchange of things Of the Dominion and Division of things Justinian the Roman Emperour thus entreateth Some things are by the law of Nature common to all as the ayre running waters the sea and sea-shore Some are publick or common to all under the same Empire and Regiment as rivers havens and the use of the bankes of rivers Some are common to a whole City as theatres race-downes c. Some are no mans as religious things hallowed and consecrated but the most or greatest part of things in this world belong to some private and singular man and are by him divers wains purchased So that all things other arâ— no mans or some mans Therefore those things are translated to another owner which are either no mans or are belonging to other men Those things that are no mans become theirs who get them and if thou seine upon that which is no mans thou shalt injuâ—â—eâ—o man Those things thaâ— belong to anâ— her man are passed from him either by violence the owner being unwilling thereto or by grant according to the owners will and liking Those things are passed from the owners against his wâ—ll which are either by right of warre or by captivities taken away from an enemy Those things are passed away with the owners liking which are passed to another either by inheritance or by contract and bargaine By inheritance things are passed over to another either by testament or without any testament A contract oâ— bargaine is a consent and agreement betweene any of passing over any things or of the communicating or exchanging of them according to just and honest haws All contracts are comprehended under commutative justice Ten sorts of contracts Now there are ten sorts of Contracts 1. Buying and selling when a thing is passed from the buyer to the seller so thâ—â— the buyer pay the seller a just equivalent price for it
To love thy neighbour as thy selfe is for the love thou owest unto God that is because thou lovest God to do well unto thy neighbour according to the commandements of God or to wish and doe all things unto him which thou wouldest in equity and according to the law to be done unto thee Our neighbour is every man Why the love of our neighbour is called the second Commandement Now every man is our neighbour The second It is called the second commandement 1. Because it containeth the summe of the second Table or the duties which are immediately performed unto our neighbour For if thou love thy neighbour as thy selfe thou wilt not murther him thou wilt not hurt him c. 2. Because the love of our neighbour must rise out of the first Table even from the love of God therefore it is in nature inferiour to the love of God Why it is said to be like unto the first Is like unto this It is called like unto the first in three respects 1. In respect of the kind of worship which is morall or spirituall and principall because it is there in the second Table no lesse commanded then in the first and is opposed unto the Ceremonies 2. In respect of the punishment which is eternall because God doth inflict this punishment for the breach of either Table 3. In respect of the coherence because neither can be observed without the other Wherein it is unlike It is also unlike to the first 1. In respect of the immediate object which in the first Table is God in the second our neighbour 2. In respect of their processe and order the one being a cause the other an effect of that cause For the love of our neighbour ariseth from the love of God but it falleth not so out on the contrary 3. In respect of the degrees of love For we must love God above all things We must love our neighbour not above all things nor above God but as our selves Hence riseth an answer unto that objection Object The second commandement is like unto the first Therefore the first is not the greatest Or therefore our neighbour must be set equall with God Answ and equally worshipped For it is indeed like to the first not simply and in every point but in some few and unlike unto the first in some other points as before hath been shewed On these two Commandements hangeth the whole Law and the Prophets that is all the doctrine of the Law and the Prophets is reduced unto these two heads and all the legall obedience which is contained in Moses and the Prophets doth spring from the love of God and our neighbour Object Yea but the promises and doctrine of the Gospel are found also in the Prophets Therefore it seemeth that the doctrine of the Prophets is unfitly restricted and limited within these two Commandements Answ Christ speaketh of the doctrine of the Law not of the promises of the Gospel which appeareth by the question of the Pharisee demanding which was the chiefe Commandement not which was the chiefe promise in the Law Quest 5. Art thou able to keep all these things perfectly Answ No truly a Rom. 3.10 20 23. 1 Joh. 1.8 10. For by nature I am prone to the hatred of God and of my neighbour b Rom. 8.7 Ephes 2.5 Titus 3.3 Genes 6.5 Genes 8.21 Jer. 17.9 Rom. 7.2 The Explication THis question together with the two former Mans misery known two waies teacheth that our misery as there are two parts thereof before specified so it is known out of the Law two wayes 1. By a comparing of our selves to the Law 2. By an applying of the curse of the Law unto our selves The examining of our selves after the Law What it is to examine our selves by the Law Rom. 8.7 Ephes 2.3 Tit. 3.31 and comparing the Law with our selves is a consideration of that purity and uprightnesse which the Law requireth whether it be in us or no. The comparison sheweth that we are not such as the Law requireth for the Law requireth a perfect love of God in us there is a hatred and back-sliding from God The Law requireth a perfect love of our neighbour in us there is a hate of our neighbour So then out of the Law is knowne the former part of our misery I mean our corruption whereof the Scripture elsewhere convicteth us How we do apply the curse of the Law to our selves The application of the curse of the Law unto our selves is made by the framing of a Syllogisme practicall that is assuming and inferring our action whose Major or former proposition is the voice of the Law thus Cursed is he who continueth not in all which is written in the book of the Law to doe them Conscience prompteth and telleth us the Minor or latter proposition thus I have not continued c. The conclusion or shutting up of all is the allowing and approving of the sentence of the Law thus Therefore I am accursed Every mans conscience frameth such a Syllogisme nay every mans conscience is nothing else but such a practicall Syllogisme Conscience a practicall Syllogisme formed in his mind and understanding whose Major is the Law of God the Minor is the pondering and weighing of our fact which is contrary to the Law The Conclusion is the approving of the sentence of the Law condemning us for our sin which approbation grief and despaire follow at the heeles unlesse the comfort of the Gospel interpose it selfe and we perceive the remission of our sins purchased by the Son of God our Mediatour In this sort the guilt of eternall malediction which is the second part of our misery is disclosed unto us by the Law For we are all convicted by this reason and argument The Law bindeth all men to obedience or if they performe it not to everlasting punishment and malediction But no man performeth this obedience Therefore the Law bindeth all men to eternall malediction On the third Sabbath Quest 6. Did God then make man so wicked and perverse Answ Not so But rather he made him good a Gen. 1.31 and to his owne Image b Gen. 6.26 27. Ephes 4.24 Col. 3.10 that is endued with true righteousnesse and holinesse that he might rightly know God his Creatour and heartily love him and live with him blessed for ever and that to laud and magnifie him c 2 Cor. 3.18 The Explication HAving hitherto laid downe and proved this Proposition Mans nature is subject unto sin the next question to be discussed is Whether it were so created by God And if not so What manner of nature was created in man by God And Whence sin entred and set foot in man Wherefore the Common place of the Creation of man and of the Image of God in man is hitherto duly referred Here also we are to make an Antithesis or comparison of mans originall excellency before his
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
the obedience of the first Table is morall spirituall and principall so also is the obedience of the second and as the ceremonies stoop to the duties of the first Table so also they ought unto the duties of the second What dissimilitude and difference Notwithstanding there is a great difference between the Commandements of the first and second Table 1. In their objects For the object of the first Table is God of the second our Neighbour So that look how much God is greater then our neighbour so much the obedience of the first Table surpasseth the obedience of the second and how much inferiour our neighbour is unto God so much inferiour is the obedience of the second Table to the obedience of the first 2. In respect of their processe and order For the obedience of the first Table is most principall the obedience of the second lesse principall and depending and attending on the more principall For therefore must we love our neighbour because we love God and our love of God is the cause of the love of our neighbour the love of our neighbour ariseth from the love of God and not contrariwise the love of God from the love of our neighbour So saith Christ If any man hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my Disciple And in regard of this twofold maine dissimilitude of the two Tables the Commandements of the second give place to them of the first Table Repl. The duties of our love towards our neighbour commanded in the second Table Hos 6.6 Mat. 9.13 2.7 yeeld not to the ceremonies commanded in the first according to that saying of Scripture I will have mercy and not sacrifice But the duties of love towards our neighbour are the obedience of the second Table Therefore obedience unto the second Table is no whit inferiour to the obedience of the first Ans There is more inferred in the conclusion then the premisses inforce This is that only which followeth Therefore the duties of the second Table yeeld not to the ceremonies of the first which conclusion is true and overthrowes not this generall rule For this rule is to be understood of Morall matters and not of Ceremoniall duties If therefore the necessity and the safety of our neighbour require the omitting of a ceremony the ceremony is rather to be omitted then the safety of our neighbour to be neglected And so is that text of Scripture to be construed I will have mercy and not sacrifice Certaine Conclusions of the Decalogue 1. THe first Table commandeth the duties towards God The second commandeth the duties towards man But yet so notwithstanding as that the first immediatly this is mediatly referred to God 2. The first Commandement when as it commandeth us to hold and repute the onely true God and God that is manifested in the Church for our God comprehendeth chiefly the inward worship of God which consisteth in the minde will and heart 3. The chiefe parts or points of this worship are the true knowledge of God faith hope love of God feare of God humility and lowlinesse in the sight of God and patience 4. God may be knowne of reasonable creatures so farre forth as he will manifest himselfe unto every one 5. The knowledge of God is either simply and absolutely perfect whereby God only knoweth himself that is the eternall Father Son and holy Ghost know themselves in severall and each other mutually and understand wholly and most perfectly their owne infinite essence and the manner of each persons existing and being For unto the perfect knowledge of an infinite thing none but an infinite understanding can attaine Or there is a knowledge of God belonging unto reasonable creatures whereby Angels and Men know indeed the whole and entire nature and majesty of God as being most simple but they know it not wholly that is they so far only understand it as he revealeth it unto them 6. The knowledge of God which is in creatures if it be compared with that whereby God understandeth and knoweth himselfe is to be accounted imperfect But if the degrees thereof in it selfe be considered it is also either perfect or imperfect yet not simply but in comparison that is in respect of the inferiour and superiour degree The perfect knowledge of God in creatures is that whereby Angels and Men in the celestiall life know God by a most cleere and bright beholding of the mind so much as sufficeth for the conformity of the reasonable creatures with God The imperfect is that whereby men in this life know God not so much as they could at first by the benefit of their creation and therefore were notwithstanding bound unto it still by Gods commandement 7. The imperfect knowledge of God which men have in this life is of two sorts one Christian or Theologicall the other Philosophicall That is received from the doctrine of the Prophets and Apostles This from the principles and generall rules naturally knowne unto men and from the beholding of the works of God in the nature of things 8. The Christian knowledge of God is also of two sorts the one spirituall or true lively effectuall saving theother literall The spirituall is that knowledge of God and his will which is kindled by the holy Ghost in our minds according to the word and by the word working in the will and heart an inclination and desire more and more to know and doe those things which God commandeth so to be done The literall is that knowledge of God which either hath beene in men from the creation or is wrought in their minds of the holy Ghost by the word which hath not accompanying it an endeavour and desire of framing and conforming themselves unto the Commandements 9. Both spirituall and literall knowledge are also immediate or mediate Immediate which is wrought by the instinct of the holy Ghost without ordinary meanes Mediate which is wrought of the holy Ghost by the voice of the heavenly doctrine heard read and meditated 10. The ordinary meanes to know God and which is prescribed unto us by God himselfe is by the study and meditation of heavenly doctrine Wherefore we must strive this way unto the knowledge of God neither require or looke for from God any extraordinary and immediate illumination except he of himselfe offer it and confirme it also unto us by certaine and evident testimonies 11. Now albeit so much as God would have knowne of himselfe unto us in this life he hath sufficiently declared in his word yet notwithstanding those naturall testimonies of God are not superfluous because they convince and reprove the impiety of the Reprobate and confirme the godlinesse of the Elect and Chosen and therefore are by God himselfe often commanded in Scripture and are of us to be considered 12. But concerning them this we must hold that they are true indeed agreeing with Gods word but not
teaching 1 Cor. 3.2 thus he saith I have fed you with milk and not with meat for hitherto ye were not able to beare it nor yet now are ye able 5. Motive that alwaies in the Church there hath bin such a summe of doctrine for ye are yet carnall From the first beginning of the Church there hath bin extant in it some such ground of doctrine well known publikely and for it's briefnesse and plainnesse easie to be understood reserved for posterity As together with the increase of mankind God himself proceeded on with his own mouth to deliver more summary doctrines either of the law as he began in these words If thou doest well Gen. 4.7 shalt thou not be accepted Or of the Gospel as at first in these words The seed of the woman shall bruise the Serpents head Gen. 3.15 Likewise after both the promise and the Decalogue was repeated to Abraham At last the Creeds and such summary doctrines as were dispersed here and there in the writings of the Apostles were fitted into a meet form of Confession to be divine informations for all degrees of age And indeed this our accustomed manner of instructing which we call Catechisme hath bin anciently used both in the Jewish and in the Apostolicall Church as doth appeare by the Apostle Paul Rom. 2.18 where he calleth the Jewes those that from their tender yeares had bin instructed or catechised out of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Gal. 6.6 Let him that is taught in the word or catechised in the word communicate to him that instructeth or catechiseth in all good things So Luke 1.4 That thou mightest know the certainty of those things wherein thou hast bin instructed or câ—â—â—â—hised Because these testimonies are to be preferred before all other I dâ—edâ—u recite the example of the Church that was in the ensuing times next after the Apostles being a thing publikly known by histories I rather adde this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if the now present Church surviving hath till now kept this forme of instruction brought into the world with so long continuance 6. Motive the dangers and heresies of the last times not by mans device but by the divine providence then in this doting old age of the world wherin the Church doth daily more and more languish thicker darknes day by day over-cloudeth it we had need for to sharpen all our diligence of preserving and propagating this doctrine rather than any whit to grow remisse For this is the age of which our Saviour speaketh Mat. 24.23 Then if any man shall say unto you Lo here is Christ or there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch as if it were possible they shall deceive the very Elect. And largely doth Saint Paul speak of this matter 1 Tim. 4. and 2 Tim. 3. These predictions of the calamities of these last times were written not only for our consolation and confirmation but also for exhortation of us to arme our selves to watch against and prevent errours for so our Saviour begins that his prophecie Take heed that no man deceive you We thinke it necessary therefore that not only they that come into the place of teaching Mat. 24.3 but also all that love their owne salvation should have fixed in their hearts the sound positions concerning every part of christian religion and on the other side to the utmost that every man is able to be well fenced against the contrary errors and that all they to whom the office of instructing and governing is committed should with great care teach or cause to be taught those that are committed to their charge unless they as curats negligent unfaithfull in their duty had rather answer for their perdition And indeed the desire of your parents in this respect is to be commended that they will have the summe of godlines to be propounded to and inculcated into you not only at home and in the Church but also in the schools For they well perceived what great ignorance ensued and how great an hint opportunity was given to the Divel of detaining men in that ignorance when once the primitive custome of the Church of hearing and teaching the Catechists was lost and in the room thereof succeeded that silly and foolish dumb shew of Popish confirmation And they now see that the same things or worse than these are now to be feared unlesse God out of his singular mercy looke upon us than the which danger as scarce any thing can bring greater heavines to all godly persons so contrariwise it 's not easie to finde out any thing that may be more desirable and pleasant unto all pious Parents than if they can certainly promise themselves that their children and nephewes shall a while live after them in the same light of divine truth which now is lighted up amongst us Wherefore if we are not without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31 and cruell against those which love us more than themselves let us endeavour to our power that by our negligence we do not destroy their hope nor crosse their prayers But that together with them we may shew our selves thankfull unto God who collecting to himself a perpetual Church out of the dregs of this world hath by the bringing back againe of the sunne of heavenly doctrine so dispelled the dirs ass of the kingdom of Antichrist that any man that will not wilfully in â—his eyes and eares and oppose the known truth may behold and diserne them stripped naked of those divel-deceits which were those faire outsides of which they vauntingly bragged 7 Motive the benefit if we do the punishment if we doe not study this doctrine If we doe these things the Sonne of God will conserve and augment those gifts that he hath bestowed upon us according to his promise To him that hath i. to him that desireth to goe on forward shall be given If we doe contrariwise then will follow upon us that which is threatned in the contrary sentence following from him that hath not shall be taken that which he hath Mat. 25.29 And indeed how the Lord will not endure the contempt of the Gospel revealed both the divine word of God and the continuall history of the world doth proclaim Isa 5.24 Because they have cast away the law of the Lord of hosts despised the word of the holy One of Israel therefore is the anger of the Lord kindled against his people and he hath stretched forth his hand against them and hath smitten them And Amos 5.11 He threatens Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread not a thirst for water but of hearing the word of God And they shall wander from sea to sea and from the North even to the East they shall runne
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
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
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
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
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
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
of the creature But if any man will further reply That this very worship and obedience profiteth him unto whom it is done To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other yet will it by no means agree to God seeing no man can help or harm him and the true agnizing and magnifying of God as also the whole conformity and agreement with him is not his happinesse and perfection but the creatures Object 4. To whom is given that which is due unto him to him something cometh thereby more then bee had before Unto God is yeelded our obedience and worship which is due unto him Therefore somewhat cometh to him from us Answ The Major is true of that which is due of need or want or which he needeth Our obedience through◠due to God yet bringeth 〈◊〉 increate to him and is furthered thereby to whom it is given But our obedience is no such due but that which God by order of his justice requireth of us and that not for his but our perfection and felicity Lastly if any man urge That hee who rejoyceth doth receive some good of those things wherein hee rejoyceth And therefore some fruit certainly to redound unto God out of our obedience and salvation seeing he pronounceth that he rejoyceth therein We grant verily that in men rejoycing and the like affections are stirred up by outward objects But we must not deem that our vertues are the cause of that rejoycing which is in God For therefore is a thing thought right and honest because it is agreeing to the will and nature of God and because God from everlasting is delighted with his owne goodnesse and uprightnesse and with things agreeing therewith therefore doth hee create and work such in men and that everlasting approbation or liking which was the cause why God created good things is the cause also why hee now cherisheth and preserveth them being created Gods rejoicing in out obedience salvation is the cause thereof but not our obedience and salvation the cause of his rejoycing Wherefore the everlasting rejoycing in God for our obedience and salvation is the efficient cause of our obedience and salvation but not contrariwise our obedience the efficient cause of that rejoycing in God as it cometh to passe in men who are affected by outward objects Or thus God rejoyceth at our good as being an object but not a cause because objects are not the cause but effects of Gods approbation and rejoycing Unchangeable When God pronounceth himselfe to be unchangeable he sheweth that he will be alwayes such as he hath been from all eternity Three things meant by Gods unchangeablenes Five reasons of unchangeablenesse so that 1. Neither his essence nor whatsoever is proper thereto can be augmented or diminished 2. Neither his nature and will be changed 3. Neither himselfe hath need to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For 1. Whatsoever is changed that must needs have either some outward cause or some originall or beginning in it selfe of moving and changing or both But God cannot be moved or changed by any thing which is without him for so himselfe should not be the first mover and maker of all that is good in nature Neither can hee suffer change from any inward originall beginning of change For whatsoever is so moved or changed that must needs have parts whereof some must move and some be moved Now that God should be divided into parts neither doth his immensity suffer nor his great perfection for seeing every part is imperfecter then the whole and in God is nothing which is not most perfect it is impious to imagine any parts in him Wherefore neither by any outward nor inward cause is hee moved or changed 2. Whatsoever is changed that must needs be changed either to the worse or the better or into a state equall to the former It is impossible that God should be made worse for he should so become of perfect imperfect And to be made better is also impossible for so he should have been once imperfect But neither can hee be translated into an equall condition and state as thereby to leave some good which before he had and to receive some good which before he had not for thus should hee be neither before nor after his change most perfect as wanting some part of those good things which belonged unto him 3. That which is infinite neither can be made greater for so it should not have been infinite before nor lesser for so it should be made finite Seeing then both the essence and power and wisdome and all the vertues of God are incomprehensible and all things in God immense therefore cannot any of them be either diminished or increased 4. For the same cause God doth not transport and remove himselfe from place to place as creatures seeing by reason of his immensity whereby he filleth heaven and earth he can neither depart nor be absent from any place 5. Seeing he is most wise and therefore from everlasting hath most well purposed decreed and fore-seen all things change of purpose and will cannot fall into him And therefore God would have this in many places of holy Scripture inculcated unto us that his nature and will is subject to no mutations as being a thing most respecting his glory God is not as man that he should lie Numb 23.19 nor as the son of man that he should repent Hath he said it then and shall he not do it Hath hee spoken and shall he not accomplish it The counsell of the Lord shall endure for ever Psal 33.11 and the thoughts of his heart from generation to generation With whom is no variablenesse James 1.17 neither shadow of change Object 1. But God is said to repent Ans He is said to repent Two reasons why God is said to repent when yet he doth nothing which he decretd not from everlasting not that he changeth his will but 1. Because he earnestly detesteth sins and is not delighted with the destruction of men 2. Because by reason of this hatred against sin and this mercy toward repentant sinners hee maketh change of things and events which from everlasting hee decreed as men are wont to doe who repent them of their purpose for among men every change is an amending of that which disliketh them amending riseth from repentance wherefore the name of repentance as also the names of other humane affections are said to be attributed to God by an Anthropopathy because the Scripture speaketh of God after the manner of men for our infirmity that we understanding those things which are in us to be shadowes of those which are in God may in some sort conceive something of the nature of God and his will towards mankind Wherefore these forms of speaking do not signifie any perturbation in God or change or passion
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
and his will 8. And in this his Church towards his chosen Angels and men to whom by his Son he giveth life and glory everlasting And further whom he is angry with and on whom he inflicteth punishment he is not angry with their substance or nature which himself created but with that corruption which came by other means to his divine work Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse Object No creature visible is subject to so many evils as man Therefore he is not bountifull towards men Answ He is subject to these evils by an accident that is because of sin but withall he is enriched above other creatures with great blessings even when hee is out of the Church but is most happy and blessed if he repent For what cause God is said to be most free Most free God also alone is most free because he alone by nature is such 1. That no fault or misery can fall upon him 2. Neither can he be constrained of any 3. Neither is he bound to any 4. Neither is he subject or tyed to the rule or lore of another Wherefore whatsoever he willeth and doth that hee willeth and doth himselfe most freely when as much and in what manner he will and what he will that is most good and just But here chiefly is considered the freedome of will or liberty from constraint which is the power and ability whereby God without any necessity hath from everlasting decreed the whole order of creation preservation and rule of all things and doth accomplish the same not being constrained or tyed to other causes yet so that he never swerveth from his rightnesse To this bear witnesse his miracles and many examples of deliveries and punishments and many places of Scripture as Whatsoever pleased the Lord that did hee in the heaven and earth Psal 135.6 in the sea and in all the depth It is not hard to the Lord to save with many or with few 1 Sam 14.6 Object 1. That without which second causes which worke necessarily cannot worke doth it selfe also work necessarily Without the first cause which is God second causes which necessarily worke cannot work Therefore the first cause also which is God worketh together with them necessarily Answ The Major is true of such causes as work with absolute necessity but it is false of such as work only of a conditionall necessity that is because it so pleased God who notwithstanding could move them otherwise or else at all not move them or not so much as make them that they should work and should worke after that manner which they do work Therefore all second causes depend on the first but not the first any way on the second Object 2. God is unchangeably good Therefore not freely good Ans This unchangeablenesse doth not diminish but establish the liberty of Gods will for it is not the unchangeablenesse of a nature but constraint and coaction which is contrary to liberty and so much the more freely the will chuseth with how much the greater and surer force and motion it is carried unto her object Object 3. It is said also of particular events that God can only will those things which are best But only those things which he hath decreed are best Therefore he cannot will other things But answer is made to the Minor What things God hath decreed those are best not before but after his decree for Gods will being the rule and square of rightnesse therefore are all things good because hee willeth them Wherefore if hee would have from everlasting had any other thing that then should have been best As that Joseph should be sold and made lord of Egypt and give sustenance to his fathers family was best because God would so Now if God would have any other way exercised Joseph and taken vengeance on his brethren that should then have been the best It followeth therefore that God willeth no other thing after he hath once decreed what he will have done but that hee was able from everlasting to have decreed some other thing for whatsoever he would that from everlasting he would most freely Object 4. Some places of Scripture seem to intimate that the will of God may be sometimes hindered by his creatures as I desire not the death of the wicked Ezek. 33.11 Mat. 23.37 How often would I have gathered thee and thou wouldest not Answ These and the like places only shew with what God is delighted and to what he inviteth and calleth all but not what by his mercy and Spirit he hath purposed to work in every one Wherefore this doctrine of the liberty and free will of God let us diligently maintain that both the glory of God may be vindicated from Stoicall blasphemies and in us faith hope invocating on God and sedulity and earnestnesse in performing our duty may be established if acknowledging God most freely to govern all his creatures we be neither secure in prosperity nor in adversity doe cast away hope and good endeavours The anger of God against sin Angry and wroth with sin Lastly in the description of Gods nature is put That he is angry and wroth with offences and sins which horrible anger and wrath of God whereby hee detesteth and punisheth all sins although all the wicked at length too late perceive and have experience of when they rush into eternall despaire yet such his displeasure and indignation as God will have to be knowne they cannot so much as conceive who are without the Church seeing they neither judge all those evils to be sins which God in his law threatneth hee will punish with everlasting torments neither know the death and punishment of the Son of God then which God could not shew a greater token and argument of his anger against sin The elect and chosen alone are throughly moved by a right and saving knowledge thereof gathered out of Gods punishments and threatnings to conversion and the fear of God But the greatnesse of it no man can fully conceive according as it is said Psal 90.11 Who knoweth the power of thy wrath An Admonition to the Reader CHristian and courteous Reader whereas in the conference of the two copies I found in the former a large Paraphrase delivered by Uâ—sinus on the description of God and in the latter a brief Abstract thereof collected by David Pareus I judged it meet to retain the Paraphrase for help of weaker understandings and to adjoyn the Abridgement for help of weaker memories If on this advertisement thou advisedly peruse both the one and the other I hope the fruit of both will be neither to thee nor me lost labour A briefe Epitome or Abridgement of the former large Explication of the description of God GOd is an essence That is a thing which hath his being from none but himself and is preserved and sustained of none but subsisteth by himselfe and is the only cause unto
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
Creation of the world and the principall Questions of Creation are these 1. Whether the world was created of God 2. How it was created 3. For what cause it was created 1. Whether the world was created of God Five significations of the word world FIrst the words and terms are to be understood The name of the world is diversly used in the Scripture 1. It signifieth the universall frame of all things namely heaven and earth and all things which are in them visible and invisible besides God himself The world was made by him John 1.10 2. Worldly concupiscence 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect That the world might beleeve John 17.9 21. John 3.16 So God loved the world Here we consider it in the first sense To create signifieth three things To create signifieth 1. To ordain or constitute as the Latines used it Creare Consulem to create a Consull 2. To make something of nothing without any motion with a beck or word only so it is taken in this place 3. The continuating of creation or creation continued which is the providence of God The creation of the world proved That the world hath not been from everlasting but had when it seemed best to the Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee know By testimonies of Scripture By testimonies of holy Scripture as by the whole history of the creation set down by Moses Likewise Psal 33.6 9. Psal 104. 113. 124. 136. 146. Isa 44. Acts 4.17 out of other testimonies of Scripture very many By the word of the Lord were the heavens made and all the hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee may learn to put our trust and confidence in God For this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works conspicuous in heaven and earth Job 38. 39. and other things also created by him to declare his justice power and providence 2. By reasons Furthermore besides testimonies of Scripture almost innumerable it is confirmed also by firm and true reasons that the world was created of God such as these following 1. The originals and beginnings of nations and people shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas greater strength in nature at the first and that not without some first cause it hath decreased hitherto 4. The certain course and race of times even from the beginning of the world unto the exhibiting of the Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall notions ingenerated in our minds 9. The trembling of conscience in the wicked 10. The ends of all things profitably and wisely ordained therefore by some cause understanding and ordaining them 11. Lastly Those other arguments and reasons also which prove that there is a God prove in like manner that the world was created of God 3 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome of nature That the world was created and that it was created of God although by them we are not able to demonstrate the time when it was created For 1. There is no infinite processe in nature of causes and effects for if so nature should never attain unto her end even the producing of effects Therefore this world had a beginning 2. The noblest and excellentest of all effects is the world Therefore it proceedeth from the noblest and excellentest cause which is God How the creation is unknown to Philosophers Other questions as Whether the world was created from everlasting or in time that is Whether it be an effect of equall perpetuity with his cause and so co-eternall or Whether it once so began to be that before it had no being Again Whether if sometimes it were not yet it was necessary that it should be created And Whether it shall endure for ever And if it endure Whether it shall remain the same or it is to be changed These and such like questions cannot be decided by Philosophy The reason is because all these things depend upon the meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe revealeth it Therefore it is not manifested to heathenish Philosophers but declared to the Church alone for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause It followeth indeed that there is some cause of those effects but it followeth not that those effects were produced of that cause either at this or that time or from all eternity because a free agent may either act or suspend his action at his pleasure The whole demonstration hereof is thus brought in form No effect depending onely of such a cause as worketh freely or contingently can be demonstrated by that cause But the creation of the world is such an effect Therefore the creation of the world cannot be demonstrated by the will of God the first mover of all things that it either was made from everlasting or in some beginning of time Arguments of Philosophers against the creation of the world Now whatsoever arguments are brought of Philosophers against the creation of the world it is easie to perceive that these were not framed out of true Philosophy but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God be discerned from creation Object 1. It is absurd say the Philosophers to imagine that God is idle Ans Nay rather it is absurd to term him idle who administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not
damnation and the judgment of the great day And elsewhere also they themselves complain that Christ came to torment them before their time The causes why God permitted them to fall Furthermore God permitteth them to fall into this wickednesse not onely thereby to shew his wrath against sin in their everlasting paines but also to punish by them in this life the wicked and also to chastise or try and exercise with temptations the elect Mat. 25.41 1 Sam. 16.14 23. Psal 78.9 For fire is said to be prepared for them from everlasting The evill spirit of God came upon Saul and vexed him He cast upon the Egyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of evill Angels But Job 1.12 Job is delivered to be afflicted of Sathan for the tryall of his constancie Sathan hath desired to winnow you as wheat Luke 22.31 1 Thess 2.17 2. Cor. 12.7 Wee would have come unto you but Sathan hindered us Lest I should be exalted above measure through the abundance of revelations there was given unto me a prick in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure 2 Thess 3.5 Lest the tempter had tempted you in any sort and that our labour had been in vain And Christ himself is tempted of Satan Mat. 4.3 6 9. and therefore verily he is called the tempter for that he solliciteth and inciteth men to sin and to revolt from God both by offering outward occasion of sins as also by stirring up the cogitations and inward motions of the will and heart ON THE 10. SABBATH Quest 27. What is the Providence of God Answ The almighty power of God every where present a Isa 29.15 16. Jer. 23.23 24. Ezek. 8.12 Act. 17.25 27. whereby he doth as it were with his hand uphold and govern heaven and earth with all the creatures therein b Heb. 1.3 So that those things which grow in the earth as likewise rain and drought fruitfulnesse and barrennesse c Jer. 5.24 Acts 14.17 meat and drink d Acts 14.17 health and sicknesse e John 9.3 riches and poverty f Pro 22.2 in a word all things come not rashly or by chance but by his fatherly counsell and will g Pro. 16.33 Matth. 10.29 The Explication The reason of the connexion of the two places of Creation and Providence Providence and creation one and the same thing but diverse in consideration THe doctrine which treateth of Gods providence is joyned with the place which treateth of the creation because the providence that is the preservation and government of things created doth not differ from the creation in the thing it self for that there is but one and the same will or power or action of God whereby things both begin to be and continue but they differ in consideration only For the omnipotent will of God is called creation in respect of the beginning when things by the force and power of his will took their being it is called providence as by the self-same power things are preserved Wherefore Providence is the continuance and accomplishment of creation or creation it selfe continuated and perpetuated For we may not imagine that the creation of the world is like to the building of a ship which the Ship-wright as soon as hee hath finished it committeth to the government of some Pilot but wee must hold this as a grounded truth that as nothing had ever been except God had created them so neither could they retaine and keep their being neither their force of working neither the very operation it selfe or motion no not the space of one moment or minute of time if God did not preserve and move them effectually And therefore the Scripture it selfe often joyneth the preservation and continuall administration of things with their creation and from hence reasoneth for Gods providence And God is called Jehovah God is called Jehovah 1. For giving 2. For maintaining the being of his creatures not only because hee once gave to every thing both small and great their being but also because hee maintaineth it in all and moveth them so as that he not only seeth what is done in all things but also causeth and inclineth them to do that which he from everlasting would every of them to doe And by this his providence hee governeth administreth ruleth and preserveth all things that they be not brought to confusion Wee cannot therefore have a full and perfect knowledge of the creation except we joyn with it the doctrine of providence Touching providence these three things are principally questioned 1. Whether there be any Providence 2. What Providence is 3. Why the knowledge thereof is necessary THe two former of these are discussed here under this twenty seventh Question of the Catechism the third is resolved in the twenty eighth Question immediatly following 1. Whether there be any providence of God Philosophers errours concerning Gods providence COncerning this point of doctrine three diverse erroneous opinions are found amongst Philosophers 1. The Epicures will have either no providence at all or onely of those things which are and are done in the lower parts of the world 2. The Stoicks have devised in stead of providence an absolute necessity and order of all things being in the very nature of things wherunto not only all other things but God himself also is subject which necessity they called destiny 3. The Peripateticks did imagine that God indeed doth behold and understand all things but yet doth not order and rule all things but moveth the celestiall motions and doth by them send down by way of influence some power and vertue unto the lower parts of nature but the operations themselves or motions depend of the matter and of the wils of men that is they will have the providence of God to be a prescience or fore-knowledge of God in all things but not a will decreeing causing and ruling all things The opinion of the Church touching providence Contrarily the Church teacheth out of the word of God That nothing is extant and cometh to passe in the whole world but by the certain and definite though yet most free and most good counsell and purpose of God There are two sorts of arguments and proofs whereby is confirmed Two proofes of providence that there is a providence of God Testimony of Scripure and force of argument Scripture Testimonies of Scripture are these Hee giveth to all life and breath and all things Acts 17.25 28. In him we live and move and have our being Are not two sparrows sold for a farthing Mat. 10.29 30. and one of them shall not fall to the ground without your Father Yea Ephes 1.11 and all the hairs of your head are numbred God worketh all things after the counsell of his own will Like to these are found infinite testimonies in
Jerem. 32.19 50.45 Acts 2.23 Ephes 1.11 The explication and confirmation of each part of this definition severally Counsell The providence of God is called in Scripture the counsell of God The counsell of the Lord shall endure for ever My counsell shall stand God willing to shew the stablenesse of his counsell Out of these testimonies it is cleer and apparant that we are to understand by the name of providence not only the bare science or knowledge of things present and to come but also the decree and effectuall will of God for the name of counsell comprehendeth both to wit An understanding or prescience and fore knowledge of things to come or to be done and of the causes for which they are Two parts of Gods providence 1. His knowledge 2. His decree or are not to be done Likewise A will effecting or working a thing for certain causes and that in due time and order Providence therefore is not the bare fore-seeing or fore knowledge but the fore-knowledge together with the will of God even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate providence signifieth with the Greeks both a knowledge and a care of things 2. Eternall Eternall Because seeing neither the ignorance of any thing nor increase of knowledge or change of wilâ— falleth into God it is certain that hee knew and decreed all things from everlasting The Lord hath possessed me in the beginning of his way Prov. 8.22 Isa 40.10 Ephes 1.4 1 Cor. 2.7 Which declare the last things from the beginning and from old the things that were not done Hee hath chosen us in Christ before the foundation of the world Wee speak the wisdome of God which he had determined before the world 3. Most free Most free That is a decree which was made from everlasting of all things and events as it pleased him of his great wisdome and goodnesse when he had perfect power otherwise to have directed his counsell or else to have omitted it or to have things otherwise then he decreed to do them by his counsell Psal 115.3 Jer. 18.6 He doth whatsoever he will As the clay is in the potters hand so are you in mine hand 4. Unchangeable 1 Sam. 15.29 Malac. 3.6 Unchangeable Because neither errour of counsell nor any change or mutation falleth into God but what he hath once decreed from everlasting that as being most good and right doth he will everlastingly and at length bring to passe The Strength of Israel will not lie nor repent I am the Lord I change not So Numb 33.10 Job 23.13 Psal 33.13 Prov. 19.21 Isa 14.24 25 26 27. 46.10 Ezek. 12.28 James 1.17 Rom. 11.29 Heb. 6.17 5. Most wise Job 12.13 Most wise This is shewed both by the wonderfull course of things and evenâ—s in the world and by the Scripture it self With him is wisdome and strength hee hath counsell and understanding Rom. 11.33 O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7 1 King 8.39 1 Chro. 28.9 Psal 33.11 Job 36.23 Psal 33.15 139.1 2 3 4 5 6. 147.5 Prov. 8.30 6. Most just Most just Because the will of God is the only fountain and the chiefe rule of justice and is manifested and declared in the law Whatsoever therefore God will or hath decreed or doth work it is simply and in it self just whether wee know or not know the manner 2 Chron 17.2 how it is just There is no iniquity with the Lord our God neither respect of persons So Nehem. 9.33 Job 9.2 Psalm 36.7 119.137 Daniel 9.7 14. 7. Effectuall in working Whereby God worketh This is added that wee may know the counsell of God not to be idle but effectuall and forcible in working For God not only once created things and bestowed on them a vertue and force whereby to work but also doth preserve and move by his presence and continuall working all things at his pleasure John 5 17. according as Christ speaketh My Father worketh hitherto and I worke No creature whether great or small can either be or move or doe or suffer any thing Acts 17.28 except God effectually preserve move and govern it In him wee live and move and have our being And God worketh all things by his sole and eternall will without any labour or motion for to will in him is both to be able and to doe and contrarily his power and action is his very eternall and unchangeable will For in God the will is not dis-joyned from his efficacy and working as it cometh to passe in creatures The working or operation of God is two-fold generall The generall and speciall working of God whereby he sustaineth and governeth all things especially mankind Speciall whereby he beginneth the salvation of his chosen in this life and perfecteth it in the life to come 1 Tim. 4.10 Rom. 8.14 Psal 33.16 The immediate working of God God is the Saviour of all men especially of those that beleeve As many as are led by the Spirit of God they are the sons of God The eyes of the Lord are over the righteous Another division there is of Gods working whereby it is divided into immediate and mediate working Immediate working is When beside or contrary to the meanes and order setled by him in nature hee worketh what hee will as in all miracles which are described and declared to this end that wee might learn that God doth work most freely either by means or without them For that all those miracles are not wrought without divine power both experience teacheth us inasmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth Psal 136.4 Exod. 8.19 Gods mediate working Deut. 8.3 Isa 38.21 Syrac 38.1 as Which only doth great wonders This is the finger of God Mediate working is When God by creatures or second causes produceth those effects to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when hee sustaineth us by nourishments and driveth away diseases by medicines Take a lump of dry figs and lay it upon the byle and hee shall recover So likewise God by his word written read heard sheweth unto us both his will and himselfe Luke 16.26 They have Moses and the Prophets let them hear them Moreover The mediate working or action of God is done sometimes by good His mediate working sometimes by good means sometimes by bad sometimes by vicious and sinfull instruments as well naturall as voluntary Yet so that the work of God in them and by them is alwayes most good most just and most holy For the goodnesse of Gods works depends not upon the goodnesse wisedome and rightnesse of the instrument but of God As touching good instruments that by them God worketh very well there is no controversie among the godly but of evill instruments all think not the same
and corruption to will and permit that together with the action which God worketh by his creature and in respect of God most just the sin of the creature may concurre by the comming whereof that action in respect of the creature is made evill and highly displeasing God 3. Because notwithstanding God so moveth inclineth and ruleth by his secret and generall providence the will and all the actions of the creature so forsaken as that by the creature sinning himselfe doth execute the most just decree of his owne will For such is the liberty wisedome goodnesse and power of God that no lesse by vicious than by good instruments he moâ—t well justly and holily worketh what he will Neither is Gods worke by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the worke of the wicked men is made good for that God doth well use it For God doing in all things what he will willeth alwayes doth that which is right The creature worketh together with God working well if God correct him Now that together with him working well the creature may also worke well it is necessary that the speciall working of God therin concurre with his generall working that is that he correct the creature by his spirit When as therefore God doth move the creature only by a generall working and not by a speciall the creature doth necessarily though yet freely swerve and defect from rightnesse God himselfe notwithstanding working holily and accomplishing by his creature the just good worke of his will and providence God correcteth whom he will If any man demand why then God doth not correct vicious instruments that God using them well themselves also may worke well God himselfe answereth him I will have merry on whom I will have mercy O man Exod. 33.19 Rom. 9.15.20 11.35 who art thou that pleadest against God Hath not the Potter power of the clay who hath given unto him first and it shall be recompenced God performeth nothing of duty but all of mercy unto his creatures It is free therfore to him to do what and in what sort how far forth and to whom he will according as it is said Is it not lawfull for me to doe as I will with mine owne Math 20.15 What permission 15. Permission therefore is the withdrawing of the grace of God whereby God when hee executeth the decrees of his will by reasonable creatures 1. Either doth not open his will wherby he would have that worke done to the creatures 2. Or doth not incline the will of the creature to obey his will in that action Or Permission is the secret providence or will power of God 1. Whereby he effectually willeth moveth and moderateth the motions actions even of men sinning as they are actions and punishments both of them and others 2. But sin it selfe he neither willeth nor worketh neither yet hindereth it but in his just judgment suffereth it to concurre with their actions 3. And this also he useth to the illustrating of his glory This description of Gods permission of sins Permission of sin confirmed by sundry places of Scripture according as it was before described Psal 5.4 is confirmed by many places of Scripture For first that God neither willeth nor worketh sins as they are sins is confessed by all the godly and all such as are of found judgment seeing both the infinite goodnes of God cannot be the cause of evill which hath in it no respect and quality of good and God himselfe doth often avouch this of himselfe I am not a God that loveth wickednesse Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sin are done and ruled though by the secret yet by the good and just will of God Joseph saith Gen. 45.8 That he was sent of God into Egypt We learne Exod. 7. 10. 11. Deut. 2. Jos 11. Judg. 3. 4. that the indurating hardning of Pharaoh other enemies of the Israelites was wrought by the Lord and that to this end thereby to punish his enemies and to shew forth his glory 2 Sam. 12.11 16.10 24.1 Job 12.25 Psal 119.10 Esay 20.6 63.17 Lam. 3.37 Jer. 48.10 Acts 2.23 4.28 Rom. 11.8 13.23 These the like places of holy Writ doe shew by two reasons or arguments That God did not permit without some working also of his owne but did effectually will that working of Pharaohs will and others whereby they opposed themselves against Israel For 1. These Scriptures referre the cause of their indurating wrought by themselves to an indurating wrought by God that is that therefore they would not the dismissing of the people or the entering of a peace or league with them because God did incline their wils to this that they should not will it 2. These Scriptures adde further the finall causes of this counsell and purpose of God even that his enemies might be punished and the glory of God magnified For seeing God would the ends hee would also most justly the means by which he would come unto them the Kings notwithstanding and people themselves neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerit Moreover by these few and other infinite places of Scripture it is apparent that God though by his secret yet effectuall consent motion instinct doth most justly work those actions or works by his creatures which they with sin perform for because that they being destitute of the grace of the holy Ghost either are ignorant of the will of God concerning those works Or when they doe them they respect not this to execute the knowne will or commandements of God but to fulfill their own lusts against the law of God Therefore they working together with God work ill when God worketh well by them For neither doe the creatures therefore sin for that God doth by their will and actions execute his judgments for then also should the good Angels sin by whom God sometimes punisheth the wickednesse of men but because in their action they have no respect to Gods commandement neither doe it to that end as thereby to obey God Further that God doth in such sort permit sin Permission is the withdrawing of Gods grace as that he doth not illighten their minds with the knowledge of his will or doth not bend their hearts and wils which by his arcane and secret efficacy he inclineth whither himself listeth unto this as for the obeying of God to pursue or flie these or those objects that is doth not conforme the wils of sinning creatures to his will Rom. 14.23 Deut. 13.1 2 3. these sayings of Scripture witnes Whatsoever is not of faith is sin If there arise among you a Prophet or a Dreamer of dreames saying Let us goe after other gods
commandement or they are not done to that end principally as thereby to doe and execute the known will of God The reason thereof is certain and expresse in the Scriptures because the will of God revealed in his word is the only and surest rule of goodnesse and rightnesse in the creatures Wherefore if those motions and actions accord to the will of God they are in themselves good and pleasing to God but those actions which disagree from his will are in themselves sins which God abhorreth and punisheth Whatseever is not of faith is sinne that is Rom. 14.23 whatsoever resteth not on the certain commandement of God neither is done to that end no action evill in it selfe in respect of God as thereby to obey the knowne will of God But the argument on the other side is false if we respect the will of God moving and working all the motions and actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is unjust whether he worke by the good or by the wicked Because seeing he is most good his will only is the rule of justice and seeing he oweth nothing to any man he cannot to any man be injurious Wherefore to spoyle another against the law and commandement of God is sinne in it selfe and theft But God commanding by an especiall commandement the Israelites to spoyle the Egyptians it was not theft but a worke good in it selfe both in respect of God â—xod 12. â— by this meanes punishing the unjustice of the Egyptians as also of the Israelites doing it to this end that they might obey therein the speciall will and commandement of God which if they had done without this commandement they had committed theft Repl. 2. He that willeth and worketh an action which is in it selfe sin willeth and worketh sins God willeth those things which are sins in themselves in respect of mans will but not in respect of his will God willeth those actions which in themselves are horrible sinnes as are the hainous offences of Absolon the lying of the Prophets the cruelty of the Assyrians making waste of Jury Therefore God willeth and worketh sin Answ The Major is true of one who worketh an action which is sin and disagreeth from the law of God in respect of his will 1 Kin. 22.23 Esav 10. who worketh it and is not true of others but the Assyrians actions and of others finning which God effectually would were sins not in respect of the will of God but of the will of the men themselves sinning For though God would the same thing yet he would it not in the same sort that they But that this answer as also the former may be the better understood may be with greater certainty opposed against the like sophisms which humane reason in great number frowardly wresteth against Gods providence this generall rule is to be observed the truth whereof is manifest and the use great in Philosophy both Naturall and Morall as also in Divinity One and the same worke or action A rale to be observed of good and evill causes of one and the same effect or effect in subject or matter is in consideration manner and forme made most diverse good and bad according to the diversity of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad and a good cause is in it self a cause of good by an accident a cause of an evill and bad effect or vice which is inherent and remaining in the effect by reason of a bad and vicious cause concurring in the producing of that effect and contrary a bad and evil cause is in it self a cause of evill but by an accident of good which good is in the effect by reason of a good cause concurring there-with to the producing of that effect Now then whatsoever God doth cannot be but most good and most just seeing both himselfe is most good and hath no scope or ends of his counsels and works but such as are most good alwaies agreeing with his nature and Law namely his glory and the safety and salvation of his chosen But the creatures action is then good when both themselves are good and have a good end proposed unto them of their action which end they have when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement whether they have or have not any knowledge of the counsell and purpose of God why he commandeth this or that thing to be done And the action of creatures is evill when hoth themselves are evill as also when being forsaken and not corrected by God they doe a thing without his commandement or not to that end as thereby to obey him Wherefore that worke the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature must needs be good in respect of God and evill in respect of the creature neither what is evill in that worke may be attributed to God neither what is good unto the corrupt creature but by an accident So the afflicting or wasting of the Jewes was in subject and matter one and the same worke which both God would ordayned and wrought and the Assyrians executed yet in consideration and respect it was not the same but most diverse For in respect of God purposing by this meanes to punish the sins of the Jewes it was the power and most holy worke of God in respect of the Assyrians who were both wicked cruell ravenous and bent not upon the will of God which they were ignorant of but on the fulfilling of their whole rapacity and hatred against the law of God it was wicked robbery the proper work of the Assyrians as it is expresly shewed Esay 10.7 which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper worke of the Assyrians can be attributed to God nor the proper worke of God unto the Assyrians but by an accident because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians the unjust worke of the Assyrians did by an accident concurre with the most just worke of God Even as a Judge is not therefore made a thiefe nor a thiefe made a Judge because a just Judge putteth to death a robber by an evill executioner and a thiefe but one and the same slaughter is a just punishment in respect of the Judge and murther in respect of the executioner being a thiefe So a Captaine lawfully waging warre and laying waste the country of his enemies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Job thereby to try him doth justly Sathaâ— and the Caldeans spoyling and vexing him for to fulfill their owne lusts and to destroy him doe wickedly
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â— Cor. 15 5â— The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
severed by death Truely and hee did truely come forth even out of the grave also in despite of the Watch-men they being withall amazed and stricken therewith 2. He rose the same person which he died the same Jesus Christ God and Man according to the nature wherein he suffered namely In his true body according to his humane nature even the true humane nature and the same in essence and properties and that not deified but glorified all infirmities thereof being done away Behold my hands and my feet for it is I my selfe handle mee and see mee for a spirit hath not flesh and bones as yee see mee have And truely nothing else could rise againe Luke 24.39 but that which had fallen The same body therefore which fell did rise again which is the greatest comfort unto us For hee must have been one and the same Mediatour who should merit for us a communicating and participation of those benefits which we had lost by sin and who should restore the same unto us and apply them to every one Again except Christ flesh had risen neither should ours rise 3. He rose by his owne power that is he put death to flight and shook it from himselfe quickened his dead body re-united it to his soule By his own power John 2.29 John 10.18 John 5.21 Rom. 4.24 8.11 and restored un to himself a blessed heavenly and glorious life and that by the might and power of his God-head Destroy this Temple and in three dayes I will raise it up again I have power to lay downe my soule and have power to take it up againe As the Father raiseth up the dead and quickneth them so the Son quâ—ckneth whom he will Obj. But the Father raised him For it is said If the Spirit of him that raised up Jesus from the dead dwell in you c. Therefore he raised not himself Ans The Father raised the Son by the Son himself not as by an instrument but as by another person of the same essence and power with the Father by which the person doth ordinarily work The Son is raised of the Father by himselfe himselfe hath raised up himselfe by his Spirit For John 5.19 Whatsoever things the Father doth the same things doth the Son also 4 Hee rose the third day by his Fathers and his owne power The third day 1. Because the Scriptures in which are understood all the prophecies and types under the Law doe shew that Christ ought to rise the third day as for example wee may instance in Jonas who fore-shewed Christ 2. Because his body was to rise not being tainted with any corruption and yet not forth-with the first day that his death might undoubtedly be knowne but the third day after his Passion on the Crosse The circumstance therefore of the third day is inserted in the Creed that the truth might be correspondent to the type and we ascertained that this Jesus is the Messias promised to the Fathers because he alone rose the third day 3. For what cause Christ rose CHrist rose The glory of the Father and the Son Rom. 1.4 John 17.1 For his Fathers and his owne glory Declared to be the Son of God by the resurrection from the dead Father glorifie thy Son that thy Son may also glorifie thee For the glory of the Son is the glory of the Father Because of the prophecies Psal 16.10 Acts 2.27 In respect of the prophecies which were uttered of his death and of his resurrection Thou shalt not leave my soule in the grave neither shalt thou suffer thine boly One to see corruption When hee shall make his soule an offering for sinne hee shall see his seed Esay 53.10 Mat. 12 39. and shall prolong his dayes Hee shall see of the travell of his soule and shall be satisfied No signe shall be given unto it save the signe of the Prophet Jonas For as Jonas was three dayes and three nights in the Whales belly so shall the Sonne of Man be three dayes and three nights in the heart of the earth As yet they knew not the Scripture Mat. 25.54 that hee must rise againe from the dead In regard of these and other such prophecies it was necessary that Christ should die and rise againe that the Scriptures might be fulfilled How then should the Scriptures be fulfilled which say that it must be so to wit because of Gods unchangeable decree revealed in the Scriptures of which decree the Apostles in the Acts speak Acts 4.27 28. saying Doubtlesse against thine only Son Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done Hither also belong Christs own predictions hereof Mat. 17 23. John 2.19 They shall kill the Son of Man but the third day hee shall rise again I will raise up this Temple again The worthinesse of the person rising Acts 2.14 John 3.35 For the worthinesse and power of the person that rose For for this cause it was impossible that Christ should be held of death as Peter testifieth and that 1. Because Christ is the beloved and only begotten Son of God The Father loveth the Son and hath given all things into his hands So God loved the world that he gave his only begotten Son c. 2. Christ is true God and authout of life I am the resurrection and life John 5.26 â—1 10.28 As the Father hath life in himselfe so likewise hath he given to the Son to have life in himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will I give unto them eternall life It had been absurd then that he should not be raised but sleep in death who giveth life to others 3. Christ is righteous in himself and by dying satisfyed for our sins which were imputed to him Now where sin is not there doth not death reigne any more With one offering hath he consecrated for ever them that are sanctified Heb. 10.14 Rom. 5.10 In that he died he died once to sin but in that he liveth he liveth to God The office of the person In respect of the office of the person who rose which had he remained in death he could not have discharged For 1. The Mediatour who was true God and Man should reigne for ever Thy throne O God is for ever and ever the Scepter of thy Kingdome is a Scepter of righteousnesse Psal 45.7 2 Sam. 7.13 14. I will stablish the throne of his Kingdome for ever I will be his Father and he shall be my Son I have sworne once by my holinesse that I will not faile David Psal 83.34 35 36. Ez. 37.23 24. His seed shall endure for ever and his seate is like as the Sun before mee Hee shall stand fast for evermore as the
16.11 Therefore hee shall not then be judged Ans The Divell is already judged but that only 1. By the decree of God 2. In the word of God 3. In his owne conscience 4. As touching the beginning of his condemnation But then he shall be so judged having the sentence proclaimed publikely on him that he shall not be able to attempt any thing more against God and the Church 7. What shall be the processe of the last Judgment and the sentence and execution of it 1. BY the vertue and divine power of Christ and by his humane voice the dead shall be raised John 5.28 1 Cor. 15.53 For All that are in the graves shall heare his voice and they shall come forth The living shall be changed and their mortall bodies shall be made immortall and they shall be gathered from the foure coasts of the world 2. By the ministery of the Angels all shall be presented before Christs throne For by the Angels as by those reapers Christ shall gather the godly and the wicked from the foure coasts of the world and they shall appeare before him This shall he doe by the Angels not of necessity but with authority not as if he had need of the Angels ministery but thereby to shew himself to be Lord of the Angels and of all creatures and this shall be for the majesty and glory of our Judge 3. The world heaven and earth shall be dissolved by fire there shall be a change of this present state and a purifying of the creatures but not a consuming or utter abolishing of them all 4. There shall be a separation of the godly from the ungodly and sentence shall be given of both Sentence shall be given which also we did touch before in the second question on the wicked principally according to the Law yet so as it shall be with the approbation of the Gospel Sentence shall be given on the godly principally according to the Gospel yet so that the Law shall allow and like of it The Elect shall heare the sentence out of the Gospel according to the merit of Christ apprehended of them by faith the testimonies of which faith shall be good works Come yee blessed possesse ye the kingdom Mat. 25.34 35. But the wicked shall heare the terrible and dreadfull voice Goe ye cursed into everlasting fire 5. There shall be a casting of the wicked into everlasting paines and an advancing of the godly to everlasting happinesse and glory For then shall Christ perfectly glorifie us and shall take us unto himselfe I will come againe John 14.3 1 Thes 4.17 and receive you unto my selfe Wee shall be caught up with them also in the clouds to meete the Lord in the aire and so shall wee ever be with the Lord. The wicked shall be cast apart from the godly with the Divels and shall be adjudged to eternall paines Object Hee that beleeveth not is condemned already Therefore the wicked are even now already condemned and shall not then first be condemned Ans As we said the Divels were already judged so also are the wicked already judged and condemned namely 1. In the decree of God 2. In his word inasmuch as this decree of God is revealed in his word 3. In their owne conscience 4. As concerning the beginning of their judgement But then the wicked together with the Divels shall be judged by proclaiming and publishing of that Judgement For then shall be 1. A manifestation of Gods judgement that they perish justly who perish 2. The wicked shall further also suffer punishments and torments of body which now is buried 3. The wicked and the Divels punishments shall be aggravated and they shall be so sharpely lookt unto and kept under that they shall not be able any more to hurt the godly or to despite God and his Church A great gulfe placed between us and them shall shut up all passage from them so that they shall cease to harme us 8. For what causes this judgement shall be THe chiefe and principall cause is the decree of God For therefore shall the last judgment be because God hath said and decreed that it shall be Wherefore it must needs be so 1. That so God may have his end 2. That he may shew and declare perfectly and wholly his goodnesse and love towards us that he may be worshipped in his temple which is in his chosen that the Son of God may have his kingdome and his citizens glorious and such as beseem him 2. A lesse principall and subordinate cause is both The salvation of the Elect who are here vexed and the damnation of the wicked who here doe flourish for therefore also shall the last judgement be that it may go well with the good and ill with the bad And of this shall the godly take matter to magnifie and praise God 3. The last judgement shall be because of Gods justice Here is not a full and perfect execution of Gods justice for the wicked must be in perfect and full evill state both in body and soul In a word the causes of the last judgement are That God may utterly cast away the wicked deliver and free his Church dwell in us and be all in all things 9. When the judgement shall be 1. THis judgement shall be in the end of the world in the end of dayes For there are three parts of the during and continuance of the world 1. Before the Law 2. Under the Law 3. Under Christ That part of the during of the world which is under Christ is called the end of the world the end of dayes the last time namely the continuance of time from Christs first coming untill his second Wherefore there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming for we are fallen into the last dayes and daily see the signes which were fore-told concerning the judgement Babes it is the last time and as yee have heard that Antichrist shall come 1 John 2.18 even now are there many Antichrists whereby wee know that this is the last time But the yeer the moneth the day of this judgement is not known of Christ himselfe 1. As touching his humane nature 2. As touching his office and Mediatorship inasmuch as that requireth not that he should declare unto us the time of judgement Mark 13.32 Of that day and houre knoweth no man no not the Angels which are in heaven neither the Son himself save the Father 10. Wherefore God would have us certain of the last judgement THe time of the judgement to come is unknown to us but as it is most certaine that that judgement shall come so God also would have us know the same 1. In respect of his glory that wee might be able to refute Epicures who account this heavenly Doctrine of the divine judgement to come for a fable and from the confusion which now is
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
is my body which is broken for you this doe you in remembrance of me Likewise also hee took the cup when he had supped and said This cup is the new Testament in my bloud this doe as often as ye shall drink it in remembrance of mee For as often as ye shall eat this bread and drink this cup ye shew the Lords death till bee come This promise is repeated by S. Paul when he saith b 1 Cor. 10 16 17. This cup of thanksgiving wherewith wee give thanks is it not the communion of the bloud of Christ For we that are many are one bread and one body because we all are partakers of one bread The Explication THe institution of the Lords Supper doth confirme unto us by evident reasons what is the true and saving communion of Christs body and bloud and therefore the true sense and meaning of the words of the institution is diligently to be considered The holy Evangelists Matthew Marke and Luke do most especially of all others describe the institution of the Lords Supper and besides them the Apostle so declareth it no lesse plainly in his Epistle to the Corinthians The words of them all are these Matthew Chap. 26.26 c. As they did eat Jesus took the bread and when hee had given thanks hee brake it and gave it to the disciples and said Take eat this is my body Also hee took the cup and when he had given thanks he gave it to them saying Drink ye all of it For this is my bloud of the new Testament that is shed for many for the remission of sins Mark Chap. 14.22 c. As they did eat Jesus took the bread and when hee had given thanks he brake it and gave it to them and said Take eat this is my body Also hee took the cup and when hee had given thanks gave it to them and they all drank of it and hee said unto them This is my bloud of the new testament which is shed for many Luke Chap. 22.19 c. And hee tooke bread and when he had given thanks he brake it and gave it to them saying This is my body which is given for you doe this in remembrance of mee Likewise after supper hee took the cup saying This cup is the new Testament in my bloud which is shed for you Paul 1 Cor. 11.23 c. I have received of the Lord that which also I have delivered unto you to wit that the Lord Jesus in the night that he was betrayed took bread And when he had given thanks hee brake it and said Take eat this is my body which is broken for you this do yee in remembrance of mee After the same manner also he took the cup when he had supped saying This cup is the new Testament in my bloud this doe as oft as ye drink it in remembrance of me For as often as yee shall eat this bread and drink this cup yee shew the Lords death till he come The words of the Apostle wee will briefly expound and then wee will demonstrate our opinion in this point by true and firm arguments in the Question of Catechisme immediatly following The Lord Jesus This is the Authour from whom it is intituled the Lords Supper wee must therefore observe what the Lord did Lib 2. Epist 3. said and prescribed as Cyprian well warneth us If christ alone be to be heard wee must not attend or regard what any man before us hath thought meet to be done but what Christ who is before all first did perform In the night that hee was betrayed This circumstance is specified by the Apostle to give us to understand that Christ would at the last Supper of the Passeover institute this his Supper to shew 1. That now an end was made of all the old sacrifices and hee did substitute a new Sacrament which should succeed and should from henceforth be observed that Paschal Sacrament being finally abolished and which should signifie the same thing difference onely of time excepted For the Paschal lamb signified Christ which should come and should be sacrificed The Supper Christ already sacrificed Object But when the Supper was instituted Christ was yet to be sacrificed Answ But then was at hand the offering up and sacrificing of Christ For a few houres after hee was sacrificed and the Supper was from that time forward to signifie Christ sacrificed 2. That hee might stirre up in his disciples and in us greater attention and marking of the cause for which hee did institute it and that wee might understand how earnestly Christ would have this Supper to be commended unto us seeing hee did nothing before his death but that which was of most weight and moment Therefore did hee in the very point or instant before his death institute it to be as it were the testament and last will of our Testatour Briefly this clause Paul addeth that we may know that Christ instituted this Supper for a memoriall of himself now ready to die He took bread That is unleavened or not leavened bread which then they did eat of at the table in that feast of the passeover which admitted no leavened bread The institution of the Supper and unleavened bread did concurre then together and fall our by an accident and therefore this circumstance properly pertaineth not to the Supper as neither the evening doth at what time it was instituted neither can a necessity of unleavened bread for this use be hence inforced neither would Christ hereon prescribe any certain manner of baking bread for the Lords Supper Yet notwithstanding the bread of the Lords Supper differeth in use from common bread because this is taken for the nourishment of the body but that for the food and nourishment of the soul that is for the confirmation of our faith and union with Christ And here we are to note that hee is said to have taken bread from the table to wit with his hand hee took not his body therefore neither took hee his body in the bread with the bread or under the bread save only sacramentally for his body lay not on the table but sate down thereat Blessing and thanksgiving are all one in the Supper When hee had given thanks Matthew and Mark say of the bread When hee had blessed of the cup When he had given thanks Luke and Paul say of the bread When he had given thanks Wherefore To blesse and to give thanks both signifie one thing neither can the mystery of Popish magicall consecration be cloaked under these termes Christ therefore blessed that is he gave thanks namely to his Father not to be bread for spirituall blessings I meane for the satisfying of soules that his office being now performed and finished on earth his last act yet remaining to be done the time of his dying for the redemption of the elect was at hand that thus it had pleased the Father to redeem mankind or that the typicall Passeover was
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
and give light as it were unto all the other Commandements both of the second and the first Table and be included in them This rule is delivered by the Apostle Whether therefore yee eat or drink 1 Cor. 10.31 or whatsoever yee doe doe all to the glory of God By these two former rules many things are made more cleere and manifest namely That no man in this life performeth entire and perfect obedience unto the Law That the vertues of the unregenerate are sinnes in the sight of God because they are neither joyned with inward obedience nor come from the obedience of the first Commandement neither are referred unto it seeing they doe not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most severely condemneth Esay 29.13 Because this people come neere unto me with their mouth Rom. 14.23 and honour me with their lips but have removed their hearts farre from me I will againe doe a marvellous worke in this people Whatsoever is not of faith is sinne Moreover by these rules it is manifest that true obedience cannot be begun but by faith through the knowledge of the Mediatour and the gift of the holy Ghost Purifying their hearts by faith Acts 15.9 Galat. 2.20 John 5.23 In that that I now live in the flesh I live by faith in the Sonne of God For God is not truly knowne or loved without faith in Christ Hee that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begun onely cannot please God but through and for the satisfaction of Christ imputed unto us Hee hath freely made us accepted in his beloved Ephes 1.6 Lastly by them it is manifest that in true conversion obedience is begun according to all the Commandements For who truly loveth God he submitteth himselfe without exception to all his Commandements 1 John 3.6 He that is borne of God sinneth not 4. That we may judge aright of the meaning of every Commandement or Law we must above all things consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end which God in every Commandement intendeth we shall judge aright and easily of the meanes This rule also is of force in humane Laws But we are to understand it of the next and neerest end of the Law For not those things which are necessary to the attaining of such ends as are remote or a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one law which except it be observed the sentence and substance of all or many laws will be brought all into one The furthest end and therefore the end of the whole Law is the worship of God It requireth therefore the whole obedience of the Law The end of the second Table is the preservation of the society of mankinde this requireth all the duties of the second Table The end of the fifth commandement is the preservation of civill order it compriseth therefore the duties of superiours towards inferiours and inferiours towards superiours because without these civill order cannot be preserved 5. The same vertue or the same worke is often in a diverse respect commanded in divers Commandements that is the same vertue is required for the performing of obedience to many Commandements because the ends of actions put a difference betweene them and the same vertue may serve for divers ends As fortitude is a vertue both of the fifth and sixth Commandement because it is required in a Magistrate who is to take upon him the defence of others This we are to know lest we in vaine trouble and vexe our selves in distinguishing and placing the vertues 6. The Law giver doth in an affirmative Commandement comprehend the negative and contrariwise in a negative he comprehendeth the affirmative that is in the commanding of vertues the forbidding of the contrary vices is contained and so contrariwise in the forbidding of vice the commanding of the contrary vertue is included For wheresoever any good thing is injoyned there the speciall evill opposed unto this good is inhibited because the good cannot be put in execution unlesse the contrary evill be abandoned Now by evill is meant not onely the doing of that which is evill but also the omitting of that which is good 7. We must take heed that we restraine not the Commandements too much and take them too straitly For they are so to be taken and understood as that in the generall all the specials be contained and in the chiefe speciall the next allied specials and in the effect the causes and in one of the correlatives the other also So when manslaughter and adultery is forbidden all wrongfull violence and all wandering lusts are likewise condemned when chastity is commanded temperancy is also commanded without which this effect is not When subjection which is the one relative is commanded magistracy also which is his correlative is commanded 8. The obedience or commandements of the second Table yeeld unto the obedience or commandements of the first Table and the commandements concerning Ceremoniall worship to commandements concerning Morall worship Object Mat. 22.39 What similitude or likelihood is between the first second Table But the second commandement is like unto the first Therefore the second Table yeeldeth not unto the first Ans This is a fallacy in taking that to be simply and generally spoken which is meant but of some part or points of the second Table The second Commandement we grant is like unto the first but not simply and in every point but as heretofore hath beene shewed it is like 1. As concerning the kinde of Morall worship which is alwayes to be preferred before the Ceremoniall For the ceremonies must give place to the duties of charity expressed in the second Table 2. As concerning the kinde of punishment to wit everlasting punishment whereunto they are subject who breake the second as well as they who breake the first 3. As concerning the necessary coherence and connexion of the love of God and our neighbour the one being a cause and the other an effect so that neither can be kept without other For God is not loved except our neighbour be loved neither is our neighbour truly loved except God be loved If any man say I love God and yet hate his brother he is a lyar 1 John 4.20 for how can he that loveth not his brother whom he hath seene love God whom he hath not seene And this is the purpose of Christ in the fore-alledged Scripture For there the Pharisees equalled divine Ceremonies and their owne superstitions with the obedience of the second Table for the detection of which errour Christ faith that the second Table is like unto the first that is as
is in them nor any punishment of sinne and they are assured that they shall never sinne or be punished He will destroy death for ever and the Lord God will wipe away the teares from all faces The feare of God which is in the regenerate in this life is an acknowledging of sinne and the wrath of God and an earnest griefe for the sinnes committed for the offending of God and for those calamities which by reason of sins both we and others sustaine and a feare of future sins and punishments and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is shewed unto us through Christ Feare yee not them which kill the body Mar. 10.28 but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Fearest thou not God seeing thou art in the same condemnation Luke 23.40 This feare is commonly called Son-like feare Son-like feare because it is such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and feare lest they farther offend him and be punished and yet notwithstanding are alwaies perswaded of the love and minde of their Father towards them and therefore they love him and for this love of him whom they have offended they are the more grievously sorry So is it said of Peter So he went out Mat. 26.75 Servile feare and wept bitterly Servile feare such as is of slaves or servants towards their Masters is to shunne punishment without faith and without a desire of changing and amending this life with a despaire and shunning of God and with a separation from him Three diffences between Son-like and slavish feare The Son-like feare differeth from a servile or slavish feare 1. Because this Son-like feare ariseth from a confidence and love of God And therefore 2. It principally shunneth not God himselfe but the dâ—spleasing and offending of God and 3. It is certaine of everlasting life Servile feare 1. Ariseth from a knowledge and an accusing of sinne and from a feeling of Gods judgement and anger against sinne and 2. Is a shunning and hatred of God and punishment and the judgements of God on sinne but not of sinne it selfe 3. And is so much the greater how much the more certain expectation there is of everlasting damnation and how much the greater despaire there is of grace and the mercy of God This feare of God is in the Devils and in the wicked and is that beginning of everlasting death which the wicked feele in this life I heard thy voice in the garden and was affraid Gen. 3.10 James 2.19 Esay 57.21 The devils beleeve and tremble There is no peace unto the wicked Wherefore it is an hatred and shunning not of sinne but of God and is repugnant to the faith and love of God It is noâ— commanded but forbidden in this Commandement 1 John 4.8 There is no feare in love but perfect love casteth out feare for feare hath painefulnesse and he that feareth is not perfect in love Now because in the Saints in this life neither faith nor love are perfect but are often shaken with many tentations and doubts therefore albeit this son-like feare is begun in them yet it is never in that purity but that some servile feare is mingled with it Examples hereof are rife and frequent in the Psalmes and in the book of Job Psal 32.3 and 38.4 Job 13.24 When I held my tongue my bones consumed when I roared all the day Mine iniquities are gone over mine head and as a weighty burden they are too heavy for me Mine heart panteth my strength faileth me Wherefore hidest thou thy face and takest me for thine enemy We are further here to observe The feare of God used in Scripture for the whole worship of God Prov. 1.7 1 Tim. 1.5 1 Joh. 5.2 that oftentimes in Scripture the love of God and the feare of God is taken for the whole worship of God or for the generall obedience according to all Gods Commandements As The feare of the Lord is the beginning of wisdome The end of the Commandement is love out of a pure heart c. In this we know that we love the children of God when we love God c. The reason hereof is because the feare and love of God seeing they spring of faith and hope are causes of our whole obedience For they who truly love and feare God will not offend him in any thing but indeavour to doe all things pleasing and acceptable unto him The contrary vices Unto the feare of God are repugnant 1. In the defect Prophanenesse carnall security and contempt of God 2. In the excesse Servile feare and despaire of which we have already spoken sufficiently VI Vertue Humility Humility is to acknowledge all those good things which are in us and are done by us not to come from any worthinesse or ability of our own but from the free goodnesse of God and so by the acknowledging of Gods divine Majesty and our infirmity and unworthinesse to subject and submit our selves unto God to give the glory of all things which are in us to him alone truely to feare God and to acknowledge and bewaile our owne defects and vices not to covet to any higher place or condition neither trusting in our owne gifts but in the help and assistance of God to hold our selves contented with our vocation and calling not to despise others in comparison of our selves neither to let or hinder them in the discharging of their duty but to acknowledge that others also are and may be made profitable instruments of God and therefore to give place and honour unto them not to attribute unto our selves things above our force and power not to affect any excellency above others but to be well contented with those things which God hath given us and to imploy all our gifts and studies to the glory of God and the safety of our neighbours even those which are of the baser and unworthier sort neither at any time to murmure against God if we faile of our hope or if we be despised but in all things to ascribe the praise of wisdome and justice unto God 1 Cor. 4.6 7. These things I have figuratively applyed unto mine owne selfe and Apollos for your sakes that ye might learne by us that no man presume above that which is written that one swell not against another for any mans cause for who separateth thee And what hast thou that thou hast not received 1 Pet. 5.5 God resisteth the proud and giveth grace to the humble Humble your selves therefore under the mighty hand of God that he may exalt you in due time Whosoever shall humble himselfe as this little child Mat. 18.4 the same is the greatest in the kingdome of heaven Do nothing through contention Phil. 2.3 or vaine glory but
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is and the conscience I say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
thy God a mighty and jealous God which visit the sinnes of the fathers upon the children c. consisteth of five properties of God which ought to stirre us up to obey God 1. He calleth himselfe Our God that is our Maker and Saviour and the author of all good things Hereby then he advertiseth us what execrable unthankfulnesse it is not to yield due obedience to so bountifull a Benefactor but to revolt from the true worship of him to Idolatry 2. He calleth himself a Mighty God that is who is mighty in power as well to punish the obstinate as to reward the obedient Therefore he is to be feared and loved above all things 3. He termeth himself a Jealous God that is a most sharp defender of his owne honour wonderfully displeased with such as revolt from him or violate or impaire his honour and worship Now seeing jealousie or indignation conceived from any injury or dishonesty ariseth from his love which is hurt God doth hereby withall signifie that he doth ardently and intirely love those who are his 4. He calleth himselfe a God which visiteth the sins of the fathers upon the children unto the third and fourth generation of them that hate him Whereby he exaggerateth or increaseth the grievousnesse of his anger and their punishments when he threatneth also and denounceth unto the children and to the childrens children and to the childrens childrens children of his enemies even to the fourth degree and descent to take vengeance on the sins of their ancestors in them if namely they also partake with the sins of their ancestors But to this commination or denouncement the saying of Ezekiel seemeth to be repugnant Object Ezech. 18. The soule that sinneth it shall die The son shall not bear the iniquity of the father neither shall the father bear the iniquity of the son But in the same place it addeth a reconcilement of these two places of Scripture If a wicked man beget a son that seeth all his fathers sins which he hath done and feareth Answ Vers 14.19 neither doth the like hee shall not die in the iniquity of his father but shall surely live He threatneth them that he will punish the sins of their antecessors in their posterity that is such as persist in the sins of their antecessors whom it is meet and just to be partakers also of their punishments If any man reply Repl. 1. Answ That by this meanes the posterity rue only their own sins and not the sins also of their ancestors this reply is false and of no consequence For there may be and are oftentimes moe impellent and motive causes of one effect and the cause of one punishment are moe sins as well of diverse as of the same men If further it be urged Repl. 2. That vengeance is not taken on the ancestors sins in the posterity because the sense and feeling of those paines which the posterity suffer reacheth not to the ancestors we answer Answ that the posterity are a part of their ancestors of whom they came And therefore that is felt of them as it were in some part of them which their posterity suffer 5. He saith that he is a God which sheweth mercy unto thousands in them that love him and keep his Commandements by which promise he amplifieth his mercy the rather to invite us to obedience by the greatnesse of his bounty and by a desire of our owne good and safety and the good and safety of our posterity And whereas he here threatneth punishment only unto the fourth generation he extendeth his mercy unto thousands thereby to signifie that he had rather shew mercy then anger and so by this meanes to allure us the more to love him Object 1. But unto this promise are opposed many examples of the godly whose children and posterity have perished Whereunto God himselfe answereth That he will blesse the posterity of the godly Answ Ezek. 18. if they continue in the good conversation and godlinesse of their ancestors but will punish them if they depart from it If here it be demanded Why he doth not convert their posterity Repl Answ seeing without his mercy they are not able to follow the godlinesse of their Parents we answer 1. Because this promise is not universall but indefinite and therefore God doth not therein binde his mercy unto every particular one of the godlies posterity but reserveth his election free unto himselfe So that as of the posterity of the wicked he converteth and saveth some in like manner also he leaveth of the posterity of the godly some in their naturall corruption and in destruction which all by nature deserve and this he doth to shew that his mercy is free as well in chusing the posterity of the godly as of the wicked 2. Because he bindeth not himselfe to performe the same benefits or all the benefits to all the posterity of the godly Wherefore he satisfieth this promise when he doth even vouchsafe corporall benefits to the wicked and reprobate posterity of the godly 3. Because he promiseth this felicity of the posterity unto them that love him and keep his commandements that is to those which are indeed godly and of good conversation But because the love of God and obedience is even in the holiest Saints in this life imperfect therefore the reward also promised unto them is imperfect and joyned with the crosse and chastisements among which the wickednesse and unhappinesse of their posterity is not the least as may appeare in David Solomon and Josias Object 2. They who keep Gods Commandements obtaine mercie Therefore we merit somewhat of God by our obedience Answ The contrary rather followeth For God saith I will shew them mercie Therefore it is not of merit or desert for Whatsoever is done of mercie is not done of merit and contrariwise Whatsoever is done of merit is not done of mercie Therefore the objection is a fallacy putting that for a cause which is no cause For when God addeth this promise That he will shew mercie unto the thousandth generation of them that love him and keep his Commandements he sheweth that he had rather shew mercie then anger thereby to allure us to love him Object 3. This promise and commination belongeth to the whole Decalogue why then is it peculiarly annexed to this Commandement Answ This promise and commination is belonging verily to the obedience of the whole Decalogue but is therefore especially annexed unto this Commandement both that we might know the first and second Commandement to be the foundation of all the rest and also that God might shew that he is especially angry with the depravers and corrupters of his worship and punisheth this kind of sin both in them and in their posterity and contrarily doth blesse also the posterity of them which diligently regard and keep pure religion or the true service and worship of God ON THE 36. SABBATH Quest 99. What doth God
an oath or keepeth not a lawfull oath For To forsweare is either to sweare that which is false as that thou art not guilty of murder when thou hast slaughtered a man or not to performe a thing lawfully sworne An idolatrous oath An idolatrous oath which is taken by another besides the true God An oath of an unlawfull thing An oath made of an unlawfull thing as was Herods to performe whatsoever Herodias daughter should aske A rash oath A rash oath made of lightnesse that is without any necessity or on great cause And hereof speake those places which forbid swearing Mat. 5. 23. and James 5. But the doctrine concerning Oathes is more largely amplified in the two questions next ensuing in the Catechisme ON THE 43. SABBATH Quest 101. May a man sweare also religiously and lawfully by the name of God Answ He may when as either the Magistrate exacteth it or otherwise necessity requireth by this meanes the faith and truth of any man or thing to be ratified and established whereby both the glory of God may be advanced and the safety of others procured For this kind of swearing is ordered by Gods word a Deut. 16.13 10.20 Esay 48.1 Heb. 6.16 and therefore was well used of the Fathers both in the Old and New Testament b Gen. 21.24 31.53 Josh 9.15 1. Sam. 24.22 2. Sam. 3.35 1. King 1.29 Ro. 1.9 9.1 2 Cor. 1.23 Quest 102. Is it lawfull to sweare by Saints or other creatures Answ No. For a lawfull oath is an invocation of God whereby we desire that he as the onely searcher of hearts beare witnesse unto the truth and punish the swearer if he wittingly sweare falsly a 1 Cor. 1.23 Rom. 9.1 But this honour agreeth to no creature b Mat. 5.34 35 36. James 5.12 The Explication In these two questions the doctrine touching swearing is expounded and set downe at large OF AN OATH OR SWEARING The chiefe questions concerning an oath or swearing are 1. What an oath is 2. By whom we are to sweare 3. Whether a Christian may sweare 4. Of what things we must sweare 5. Whether all oathes are to be kept The three last appertaine to the declaration of the 101. Question of the Catechisme the two former belong to the declaration and unfolding of the 102. Question 1. What an oath is AN oath is oftentimes understood and taken in Scripture for the whole worship of God The word Oath signifieth 1. Gods whole worship Deut. 10.10 Esa 19.18 45.23 65.16 Jerem. 12.16 as it is said of the worship of God in the Old Testament Thou shalt sweare by his name In that day shall five Cities in the Land of Egypt speake the language of Canaan and shall sweare by the Lord of Hoasts Every knee shall bow unto me and every tongue shall sweare by me And of the worship of God in the New Testament He that shall blesse in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God If they will learne the waies of my people to sweare by my Name then shall they be built in the middest of my people The reason is because by whom we sweare 2. An especiall invocating of God to give witnesse to the truth and punish the wiâ—full faâ—se swearer 2 Cor. 1.23 the same we professe to account for God But properly an oath is an Invocating on God whereby is desired that God who is the viewer of the hearts would give testimony unto the truth and punish him that sweareth if wittingly he deceive So doth the Catechisme define it and the definition is desumed or borrowed from that forme of swearing which the Apostle useth I call God for a record unto my soule that to spare you I came not as yet unto Corinthus It is said in the definition that God would give testimony namely by saving and doing good to him that sweareth if he sweare aright but by punishing and destroying him if he wittingly deceive For an Oath was ordained by God that it might be the bond of truth between men and a testimony or record that God is the Author and defender of the truth 2. By whom we must sweare WEe must sweare by the name of the onely true God Five causes why we must sweare by God alone Gods Commandement Deut. 10.20 Because God hath commanded us to sweare by him onely as he alone is to be feared and worshipped Thou shalt feare the Lord thy God thou shalt serve him and thou shalt cleave unto him and shalt sweare by his name Gods prohibition of swearing by any other besides himselfe God expresly forbiddeth that we sweare by any other name Ye shall make no mention of the name of other gods Because an Oath is a kind of invocation which invocation is due to God only God will have invocation to be used to himselfe onely and he condemneth such as in their oathes joyne the creatures with God Now an Oath is a kinde of invocation of God as appeareth out of the definition thereof Because God only is the viewer of hearts An Oath doth give and ascribe unto him by whom we sweare the inspection and viewing of hearts infinite wisdome and knowledge of all things presence in all places c. And indeed infinite wisdome and the searching of hearts is required in him by whom we sweare because in oathes we treat not of manifest matters or whereof there is good evidence but of hidden and uncertaine difficulties and in which he onely can judge whether men deceive who is the beholder of hearts But God alone is the searcher of hearts omniscient and every where present Hence issueth a proofe that Christ is true God and that we are to sweare by him John 2.24 25. 1 Cor. 2.10 Because he knoweth all men and hath no need that any should testifie of man for he knoweth what is in man So also is it said of the holy Ghost The spirit searcheth all things Because God alone is omnipotent and executor of punishment By whom we sweare unto him we give and ascribe the execution of punishment and unto him we attribute omnipotency as whereby he must maintaine the truth and punish him that lyeth But God alone is omnipotent and executor of punishment Mat. 10.28 Feare ye not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in hell Men cannot be revengers of perjury because such as sweare falsely escape the judgement of men seeing men are not the intelligencers of mens hearts to see whether they who sweare deceive or no or because perjured persons are sometimes mightier then that they may be drawne to punishment by men Hence followeth it that such oathes that are sworne by Saints or other creatures are Idolatrous and forbidden of God Object
and how manifold shall hereafter be shewed Here God speaketh emphatically as of a thing most strictly charged and injoyned Remember that thou keep holy that is with great care and religion keep holy the Sabbath day and else-where hee commanded him to be put to death which breaketh the Sabbath The causes why God doth so severely command the keeping of the Sabbath Three causes why the observing of the Sabbath was so severely commanded are 1. Because the breach and violating of the Sabbath is the breach and violating of the whole worship of God For the neglect of the Ministery doth easily corrupt the doctrine and worship of God 2. Because by so severe exacting of the ceremoniall or typicall Sabbath God would signifie the greatnesse and necessity of the thing signified by this type namely the spirituall Sabbath 3. Because God will have the externall Sabbath to serve for the beginning and perfecting of the spirituall Sabbath Keep holy To sanctifie and keep holy the Sabbath is not to spend the day in slothfull idlenesse What it is to keep holy the Sabbath but to eschew and avoid sin and to doe good works on the Sabbath Now God is otherwise said to sanctifie the Sabbath than are men God is said to sanctifie the Sabbath because he appointeth it for divine worship How God and how man are said to sanctifie the Sabbath Men are said to sanctifie the Sabbath when they referre it to that use unto which God hath appointed it Six dayes shalt thou labour Six dayes God allotted unto men to labour in the seventh hee selected to his worship not that hee would that on other dayes the worship of God and the meditation of divine things should be omitted but hee requireth these two things 1. That on the Sabbath day there be not onely a serving of God Two things required by God of us on the Sabbath as on other dayes but also a publike serving of him in the Church 2. That on that day all other labours should give place to the private and publike service of God which on other dayes every one doth exercise according to his vocation What workes are forbidden on the Sabbath Thou shalt doe no worke God forbiddeth that on the Sabbath day wee should worke not any worke whatsoever but onely servile workes or such as hinder the worship of God and exercise of the Ministery which declaration is expresly elsewhere set down Yee shall doe no servile worke Levit. 23.25 Therefore Christ defendeth his Disciples pulling the eares of corne on the Sabbath day to drive away hunger and himselfe healeth a man having a dry hand and saith that an Oxe or any Beast Mat. 12.3 Luke 14.4 5. falling into a pit on the Sabbath may be drawn out thence without any sin Macchabaeus fighteth on the Sabbath day that there might be some preserved which should keep the Sabbath And of the like actions there are two reasons given 2 Maccab. 15. 1 Mac. 2.40 41. If we doe all as our brethren have done and fight not against the heathen for our lives and for our lawes then shall they incontinently destroy us out of the earth Therefore they concluded at the same time saying Whosoever shall come to make battell with us on the Sabbath day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight even on the Sabbath day By the same reasons doth Christ defend his Disciples and himselfe citing a place of Hosea cap. 6. If yee knew what this is Mat. 12.7 Marke 2.27 I will have mercy and not sacrifice yee would not have condemned the innocent And The Sabbath was made for man and not man for the Sabbath that is ceremoniall works must give place to the morall works so that rather the ceremonies must be omitted than such works of charity as our necessity or the necessity of our neighbour requireth And Have yee not read in the law how that on the Sabbath dayes Mat. 5.6 the Priests in the Temple break the Sabbath and are blamelesse but I say unto you Here is one greater than the Temple Also Yee on the Sabbath day circumcise a man If a man on the Sabbath day receive circumcision that the law of Moses should not be broken be ye not angry with me John 7.22 23. because I have made a man every whit whole on the Sabbath day By which words hee sheweth that such works as hinder not the use of the Sabbath but rather further and establish it such as are the works which appertain to the service of God or sacred ceremony or to charity and love towards our neighbour or to the saving of our owne or anothers life as that present necessity will not suffer them to be deferred untill another time doe not break or violate the Sabbath but are most of all required to the right and lawfull observation or keeping of the Sabbath Thou and thy Son and thy Daughter He will also have our children and family to cease from their labours for two causes Two causes why our children and family must cease from labour on the Sabbath 1. Principally that these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church For God will have these also to be members of his Church 2. Because he will have especially on the Sabbath day love and bountifulnesse towards our neighbour to be shewed and seen in the Church Why Converts strangers must cease from labour on the Sabbath Why Infidels strangers must cease from labour on the Sabbath The stranger c. He willeth also strangers to intermit their labours and that if they were converted to true religion because they were of the houshold of the Church if they were Infidels he commandeth it them not in respect of themselves but in respect of the Israelites 1. Lest by their example they should give offence to the Church 2. Lest their liberty might be an occasion to the Jewes to accomplish by them those labours which it was not lawfull for them to work by themselves and so the law of God should be deluded Hereby is answer made unto three questions 1. Whether other Nations were also bond unto Mosaicall ceremonies if any of them lived among the Jewes 2. Whether they which are aliens from the Church may or ought to be forced to religion 3. Whether the Sacraments among which was also the Sabbath ought to be common unto Infidels with the Church Unto these questions we thus answer To the first and second as concerning binding and constraint the strangers which conversed among the Jewes Three questions concerning the Sabbath answered were not forced either to all ceremonies or to religion but to externall discipline which was necessary for the avoiding of breeding offences in the Church wherein they lived For a Magistrate ought to be a maintainer
strife and envying Rom. 13.13 14. But put ye on the Lord Jesus Christ and take no thought for the flesh to fulfill the lusts of it The extremities of temperancy are 1. Intemperancy in meate The contrary vices and quaffing of the drink gluttony drunkennesse even to the overture of our stomack and head-reeling 2. Luxury which is too much prodigality and needlesse superfluity in meate apparrell houshold-stuffe c. 3. Hurtfull temperancy or too great abstinency and hypocriticall not agreeable to nature such as is the abstinency of Eremites Likewise superstitious fasts OF MARRIAGE WHereas Marriage is authorised in this Commandement we are to consider of it 1. What Marriage is 2. What are the causes of the institution of Marriage 3. What Marriages are lawfull 4. Whether it be a thing indifferent 5. What are the duties of married persons 6. What things are contrary to Marriage 1. What Marriage is MArriage is a lawfull and indissoluble conjunction of one man and one woman instituted by God for the propagation and increase of mankinde that we might know him to be chaste and to detest all lust and that he will gather unto himselfe out of mankinde thus lawfully multiplied an everlasting Church whereof he may be knowne and worshipped aright Lastly that it might be a society and fellowship betweene man and wife of labours cares and prayer 2. What are the causes of the institution of Marriage THe author of Marriage is God himselfe For marriage is no invention of man but instituted by God in Paradise before the fall of man Now the causes for which marriage was instituted are as we may learne out of the definition of marriage 1. The meanes of multiplying mankinde 2. The gathering of the Church 3. The image and resemblance of the conjunction betweene God and the Church 4. That loose and wandring lusts might be avoided 5. That there might be a society and fellowship of labours and prayer That fellowship is more neere and strait and therefore sendeth out more ardent and earnest prayers because we doe more ardently and earnestly help them by our prayers unto whom we are joyned in labour and affection As the Parents pray more earnestly for the children then the children for their Parents because as the Proverb goeth Love doth descend not ascend 3. What Marriages are lawfull Eight conditions of lawfull marriage THat Marriage may be a lawfull conjunction these things are thereto required 1. That Matrimony be contracted betweene persons fit to be joyned 2. That is be contracted by the consent of both parties 3. That there be adjoyned also the consent of others whose consent is required by Law as namely Parents or those who are in the place of Parents 4. That there be no errour committed in the persons 5. That in the contract honest conditions decency and a lawfull course or processe be observed 6. That Matrimony be contracted betweene two persons onely Gen. 2.24 Mat. 19.5 They two shall be one flesh The Fathers indeed of the Old Testament had many wives but wee are to judge according to laws and not according to examples 7. That it be contracted in the Lord that is betweene the faithfull and with the invocation or calling on of God 8. That it be not contracted betweene persons in such degrees of kindred as are forbidden of God and honest Laws Kindred is either consanguinity or affinity though some take kindred and consanguinity for one and the same thing Consanguinity Consanguinity is betweene persons springing from one and the same stocke Affinity and neerly allied in bloud Affinity is alliance rising by marriage between the kinsfolks of man and wife A stocke The stock is the person from whom the rest are derived A line Now kinsfolks are distinguished by line and degree A line is an order of kinsfolkes A degree descending or comming of one stocke A degree is a distance betweene kinsfolks on the fathers or mothers side from the first stocke Concerning those degrees this common rule is to be observed How many persons there are from the stocke so many degrees there are By Gods Law the second degree and by laudible politick Laws of men the third degree is forbidden The division of a line in kindred 1. Ascendents 2. Descendents 3. Collaterals Collaterals are 1. Equall 2. Unequall That the degrees prohibited Levit 1. are prohibited likewise by nature it selfe proved by foure reasons The line is either of Ascendents or Descendents or Collaterals The Ascendents are all the Ancestors and Progenitors The Descendents are all the Progeny The Collaterals are they that are not borne one of another but come all from the same two parents The line of Collaterals is either Equall or Vnequâ—ll It is Equall when there is equall distance from the common stock Vnequall when the distance is unequall The prohibitions of degrees of consanguinity from marriage are expressed and set downe by God Levit. 18. And that they are Morall and Naturall it is proved 1. Because the Gentiles are said through breach of those degrees to have committed abomination and to have beene cast out for them But the Gentiles had not the Ceremoniall or Civill Law of Moses 2. Because for breach of these Laws that is for loose lusts and incestuous marriages God punished the world with a deluge 3. From the end because the end that is the prohibition of incest in reverence of blood was made universall perpetuall and morall 1 Cor. 5. 4. Paul most sharply reprehendeth and commandeth the incestuous person to be excommunicated which had married his fathers wife and John the Baptist saith to Herod Mat. 6.18 It is not lawfull for thee to have thy brothers wife 4. Whether it be a thing indifferent Marriage granted to some free untu otherstand for others necessary MArriage is licenced by God to all persons that are fit for it It is a thing Indifferent that is neither prescribed nor forbidden of God but left free to them who have the gift of continency But whosoever are not indued with this gift of continency unto all them marriage is not a thing indifferent but commanded unto them as necessary from God himselfe that they marry in the Lord. 1 Cony 1 2 8 9. It were good for a man not to touch a woman Neverthelesse to avoid fornication let every man have his wife I say unto the unmarried and unto the widowes it is good for them to abide even as I doe But if they cannot abstaine let them marry for it is better to marry then to burne But a just and convenient time is to be observed in first and second marriages and we may not give passage to the flames of loose lusts but as much as lyeth in us coole and allay and quite quench them by prayer and by all diligent endeavour and as we are not to runne on herein untill touch of conscience so neither are we to proceed so farre as to the
the preaching of the law in the Church should be deemed unprofitable whereas there may be and indeed are other causes why it is not only profitable but necessary also that the law should be taught For we have already shewed that there are many uses of the law even in the regenerate and therefore it is not necessary that on the removall or taking away of one end and use should follow the taking away of the rest If it cannot be perfectly kept yet at least it is therefore to be taught that we may acknowledge this imperfection and defect to the end wee may the more earnestly sue for remission of sins and righteousnesse in Christ and may so much the more cheerfully strive and endeavour to attain to the mark set before us even our perfection in Christ Ans 2. Here is also a fallacy taking that to be generally true which is but in part true For that the law may in some sort be kept of the regenerate we have even now proved Wherefore the Minor simply and generally understood is false Object 2. Hee that commandeth impossible things commandeth unprofitable things God in the law commandeth things impossible Therefore God commandeth unprofitable things Therefore the law is unprofitable Ans This argument is almost all one with the former and thus we answer the Major Hee commandeth unprofitable things who commandeth impossible things that is 1. If they be simply impossible 2. If they be alwaies impossible 3. If there be no other uses of this Commandement but that those things be perfectly done which are commanded Now we have heard before which are the ends of the law for which ends of the law before declared God will have both the law to be commanded and us to be taught the same Object 3. What God will not give us in this life and so what we are not able to attaine unto that wee may not desire God will not give us perfect fulfilling of the law in this life Therefore we ought not to desire perfectly to fulfill the law Ans Wee ought not to crave or desire that which God will not give us that is except God willeth us to desire it and there be great cause why we should desire it Why we are to desire the perfect fulfilling of the law by us in this life But God willeth us to crave in this life and to desire the perfect fulfilling of the law 1. Because hee will at length effectuate it in those that desire it and therefore he will give it us after this life if wee desire the same here truly and from our heart 2. That wee may now goe forward in godlinesse and that the study of living according to the prescript of Gods law may be daily more and more kindled and confirmed in us 3. That by this desire of fufilling the law God may exercise us in repentance and obedience Object 4. Christ is not the Law-giver as it is said The law was given by Moses but grace and truth came by Christ Therefore neither hee nor the Ministers of the Gospell should teach the law Answ Christ is not the Law-giver as concerning the chiefe and principall function and office of the Mediatour For that is to bring forth the Gospel out of the bosome of his Father to make request and intercession to be made a sacrifice for us and by the gift of the holy Ghost to reconcile us unto God But a part notwithstanding of this office is to shew and take away those errours wherewith the law is corrupted and to propound the pure doctrine thereof to this end that the minds of men may thereby be prepared to heare the preaching of the Gospel which is proper unto the Messias and that they being converted may be instructed what thankfulnesse God requireth of them for the benefit of their redemption Christ then is the Law giver as hee is God and the Authour of the law together with the Father but as he is Mediatour he is not indeed the Law-giver because he publisheth not the law as it is said 1 John 2. But yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of the Mediatour-ship to wit our reconcilement and salvation The same answer we make also concerning the Ministers of the Gospel inasmuch as they are to propound no other doctrine unto the Church than Christ bath delivered Object 5. He that hath satisfied the law by punishment is not bound to obedience because the law either bindeth to punishment or to obedience but not unto both together But we have satisfied the law by Christs punishment Therefore we stand not bound to performe obedience Ans We distinguish the Major 1. He that hath suffered sufficient punishment is not bound to obedience to wit not to the same obedience for the omitting whereof hee hath suffered punishment but after the satisfaction hath been made by punishment for sin committed he is bound notwithstanding hence-forward to obey the law or to suffer new punishment if through new disobedience he break the law 2. Hee that hath satisfied not by his own punishment but by anothers and is received into favour with God without his owne satisfaction ought to obey the law though not as thereby to satisfie for sins yet to shew his thankefulnesse that is he ought to order and direct his life according to his will by whom hee is redeemed and of whom he is received into favour For no man is therefore punished for sin committed or delivered from the crime thereof that he should persist in it but that hee should leave off hence-forward to commit sin any more and to offend him unto whom he is reconciled Wherefore in like manner we also because Christ hath satisfied for our sins stand bound to perform the obedience not of the time past but of the time to come and this also we are bound to performe not for any expiation or recompence of those sins which either we have committed or doe commit or hereafter shall commit but for the shewing of our thankfulnesse for the benefit of Christ Rom. 6.7 11. 1 Cor. 5.14 15. whereby we are delivered from sin and death This doth S. Paul teach Hee that is dead is free from sin Againe Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. If one be dead for all then were all dead And he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose againe Object 6. Christians are not ruled by the law but by the Spirit of regeneration according as it is said 1 Tim. 1.9 Yee are not under the law but under grace The law is not given unto the righteous man Therefore it is not to be taught in the Church of Christ Answ Christians are not ruled that is are not compelled and
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
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
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by
apostasie fascinated by idolatrie it had never submitted it selfe to the slavery and yoke of Antichristian tyrannie 159. It is tyranny to oppresse undo a Common-wealth got by right or wrong against all right and equitie 160. The Pope hath invaded and oppressed the Church State of Christendom with a double tyrannie to wit spirituall and corporall 161. He invaded the Church in a spirituall tyrannie when by his pride he overthrow the Apostolicall discipline of the Church 162. The Apostolicall discipline was Oeconomicall that under one head or master of the family our Saviour having gone to heaven as it were into a far countrie divers houshold servants as Apostles and after them Bishops equall in power should every one of them disperse their owne talents according to every mans place for the benefit of the house of the living God 163. For Let a man so esteeme of us saith the Apostle as of the ministers of Christ 1 Cor. 4.1 and stewards of the mysteries of God 164. And we reade that Christ ascending into heaven gave to the Church besides Apostles Prophets and Evangelists Doctors also and Pastors or Bishops 165. But wee reade not that hee gave to the Church a Prince of Priests or high Pontifie 166. For there is but one Bishoprick saith Cyprian which is communicated by parcells to every one 167. Neither any of us saith the same Father hath made himselfe a Bishop of bishops or by tyrannicall tyrannie doth compell his colleagues to a necessitie of obedience 168. But when the Church began to increase and withall the ambition of Bishops for orders sake because Rome was the head of the Empire to the Bishop of old Rome the first seat was given 169. Yet observing the Canon under written by Austines hand the Bishop of the first seat is not called the Prince of Priests or high Priest or any such like thing but only the Bishop of the first seat 170. This order and this Oeconomicall discipline continued in the Christian Church for six hundred years after Christ 171. Boniface the Third was the first that was stirred up by Satan out of desire of government and pride to break downe the bars of Apostolicall discipline and with much contention played the Tyrant in the Church being pronounced universall Bishop by Phocas the Tyrant But by the sentence of Gregory his predecessor Antichrist was declared to the world 172. From him began these words of tyrannie to be used in the Roman See lest their tyrannie might not be knowne So we will So we command 173. In the Chaire of universall pestilence scarce did he sit one full yeare according to the Proverb Too rigid Lords never raigne long 174. From thence the fume of Catholick pride by Satan was blowne upon the Romane Chaire which hath propagated the Ecclesiasticall tyrannie and encreased it unmeasurably 175. Hence the Pope hath an heavenly power 176. The Pope hath the same Consistorie with God the same Tribunall with Christ 177. The Pope is a certaine Deitie representing some visible God 178. The Pope hath all lawes within the cabinet of his breast 179. The Pope is Bishop of the whole world to whom all Bishops and Patriarchs ought to be subject necessarily upon salvation 180. The Pope is an universall Prince King of kings and head of all within the militant Church 181. The Pope hath all men for his subjects 182. To the Pope every humane creature is subject 183. To the Pope all power is given in heaven and earth 184. The Pope is made Judge over the angels 185. From the Pope there is no appeale no not to God 186. The Pope is above all Councels he alone hath power to call direct confirme disanull them 187. The Pope conferres jurisdiction upon all Bishops 188. The Pope cannot submit himselfe to Councels 189. The Pope makes lawes to compell the conscience 190. The Pope alone judgeth all men but is judged of none 191. If the Pope should send head-long to Hell many thousands of soules no man must say Why doest thou so 192. The Pope can doe all that God doth 193. The Pope is neither God nor angell nor man according to that Verse O Pope the amazement of the world who alone art the greatest of things thou art neither God nor man but a neuter between both 194. Yea the Pope is God 195. The Pope is the cause of causes and Lord of lords 196. The Pope is Gods supreme Vicar and whosoever speaks the contrarie is a lyar 197. We must stand to the Popes judgement though the whole world should think to the contrarie 198. None is equall to the Pope but God 199. The Pope is the head and bridegroom of the Catholick Church 200. Hence we must beare and with pious devotion endure the yoke which is imposed by the holy See though it may seem intolerable 201. But hee that makes himselfe a God the Churches husband is not hee the enemy of God and of Christ even the Antichrist 202. Now except the Serpent devoure the Serpent it cannot become a Dragon as it is in the Proverb 203. So if the Pope had not devoured the Roman Empire he had not been Antichrist 204. With the spirituall tyrannie hee snatched also the secular 205. By vertue of that feigned patrimony of Peter or of the Church let the Pope be one of the Princes of Italy by humane prescription 206. The Pope being clothed with the Emperiall robe and crowned with the Emperors crowne holding the sword in his hand and saying I am Cesar is not he the Tyrant of the Empire and Cesars enemy 207. Neither did any one Pope this by chance the Papall ambition for these eight hundred years hath devoured the Roman Empire and trod upon the Emperors 208. The Emperor should take the oath of allegiance and obedience to the Pope 209. The Emperor should depend on the Popes judgement and not the Pope on the Emperors as is said 210. The Emperor should bow himselfe to the Pope whilst hee takes horse hee must stand by as a Lackie and must hold his bridle and stirrop 211. At a feast the Emperor should hold water to the Pope whilst he washeth his hands 212. The Emperor ought to carry the first dish to the Popes table 213. The Pope can excommunicate depose and kill the Emperor 214. The Pope hath power over all Kings and Princes over all the Kingdomes of the world directly or indirectly and can give them to whom hee will 215. Hence the Pope hath two bodies and two chiefe Pontificalities like another Numa Pompilius One way hee is like the Gentile Archflamine another way like the Roman Emperor after the Emperor left off the profane title of Pontifex maximus which Gratian did first abandon as some think 216. Hence he is armed with two swords the spirituall and secular because Boniface the Eighth said Behold Luke 22.38 here are two swords 217. Neither did he obtaine this great tyrannie by force onely at which you may wonder but
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
question in their Conference they plainly take it away yet nor without buskin-phrases but such as bring in the same inconveniencies which before they did so that either they betray themselves to be equivocating disturbers or entangle themselves with contradictions which thus appeare In the appendix or addition they say But whether they who by true faith are inserted into Jesus Christ and therefore partakers of his quickning Spirit may not forsake the beginning of their being in Christ fall away from faith lose grace is to be more exactly considered out of Scripture before they can teach it with confidence that is they doubt whether it be true But if before they speak the truth they cannot doubt of this For if they who by true faith are inserted into Christ have sufficient strength to obtaine the victory over sin Satan c. and Christ in all tentations is present with them and reacheth out his hand that they cannot be seduced or taken out of Christs hand by any cunning or strength of Satan how I pray can it be doubted but that such by reason of the helps given to them by Christ and by reason of his assistance and of his confirming and aiding of them in all tentations but chiefly of defection can never forsake the beginning of their being in Christ can never fall away from faith and can never be robbed of their grace In questioning then that which before they asserted and that indeed most truly doe not they fight against themselves They except that their assertion is not categoricall but conditionall that Christ by his Spirit is present with them that hee stretcheth out his hand to them and confirmes them that are inserted into him by true faith if so be they are ready for the fight and beg his help nor be wanting in performance of their duty c. But that this condition is not placed or performed by many and that therefore no conflict followes But I pray what kind of God doe they feigne here whom secretly they exclude What kind of Christ What kind of Spirit To wit such an one who indeed furnisheth those who by true faith are engraffed into Christ with the meanes of resistible grace but doth not fit them for the combate in their tentations suffers them so to snort that they seek not for his help that they are wanting in the performance of their dutie but Gods promises and asseverations doe teach far otherwise for albeit the condition of the combate of prayers and vigilancie which they require be altogether necessary for perseverance yet that this is not so much proposed by the faithfull which is all these men would have as effected by the Spirit of God in the faithfull is cleere by these and such like testimonies Deut. 30.6 Jer. 32.40 De bono persev c. 2. Ezech. 36.27 Isa 59.21 The Lord thy God shall circumcise thine heart and the heart of thy seed that thou maist love the Lord thy God with all thine heart I will put my feare in their hearts that they shall not depart from mee Which words Austin citing for the good of perseverance thus explaines So great shall my feare be which I will put in their hearts that they shall adhere to me continually I will put my Spirit in the midst of you and I will make that you shall walke in my precepts and keep my judgements and doe them This shall be my covenant with them saith the Lord My Spirit which is in thee and my words which I have put in thee shall not depart from thy mouth I will poure upon the house of David and upon the inhabitants of Jerusalem Zach. 13.10 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.5 the spirit of grace and supplication and they shall look on mee whom they have pierced c. God will strengthen you even to the end He that hath begun in you a good worke will perfect it untill the day of the Lord Jesus who by the power of God are kept by faith to salvation c. Either these are vaine promises which God forbid or the assumption is false that the condition is not proposed or performed by many who are not engraffed into Christ by true faith Cavilling to the contrary will not availe That these promises are not absolute but to be understood with a condition to be performed by the faithfull that being strictly understood they exclude the least offences of the Saints that a condition is commanded not promised c. which are vaine shifts For the promises speak plainly concerning the very condition of faith prayers perseverance in the faithfull to be wrought by the holy Ghost Nor will it follow that the working of perseverance is not promised because it is commanded and required of the faithfull For it is commanded also that they feare God that they walke in the commandements of God c. and yet God promiseth I will put my feare c. I will make them to walk in my precepts Now this is commanded not because they can but because they should do what is required and De grat lib. arb c. 16. For this cause saith Austin God commands some things which we cannot doe that we may know what to beg of him Hearing then the command they aske for that which is commanded saying with Austin Give me what thou commandest and command what thou wilt De dâ—no persev c. 20. Which words of mine saith he Pelagius at Rome could not endure when they were rehearsed by a certaine brother a fellow Bishop of mine in his presence and in an angry way contradicting him he had almost fallen foule with him that did repeat them The orthodox men at this day are in the like condition with them and yet these promises do not exclude the faillings of the Saints whether their sinnes be great or small but they lift up those that are fallen from their fall for these promises are sometimes also directed to just men that fall Psal 37.24 Psal 89.34 If the righteous fall he shall not be bruised because the Lord supporteth him If his sons shall forsake my Law c. I will visit with the rod their transgressions but my mercy I will not take from him If then this Article in the three former members is true and certaine as it is most true and certaine it cannot by the condition inserted be excused from this manifest conflict and contradiction of the adversative addition thus All ingraffed into Christ by true faith and therefore partakers of his quickning Spirit are so confirmed by Christ that by no deceit of Satan or by any force can they be seduced or taken out of Christs hand this is true and certaine and All ingraffed into Christ by true faith are so confirmed that they cannot be seduced nor taken from Christ this is not true and certaine but doubtfull and uncertaine and more exactly to be weighed according to Scripture This conflict againe is a manifest argument of an
felt and buried that men might know it to be a dead crops Hither belong some parts of the story penned by the Evangelists as that Christ was pierced with a lance that he was taken down from the Crosse that he was annointed and wrapt in linnen cloathes c. For these are good evidences of the truth of his death We therefore by his buriall are ascertained of his true death and by his death assured of our redemption For our salvation consisteth in his death the testimony whereof is his buriall 2. That the last part of his humiliation whereby hee did debase himselfe for our sakes might be accomplished For buriall was a part of the punishment curse â—â—n 3.19 and ignominy which we had deserved as it is said To dust shalt thou returne A dead body is indeed void of sense and feeling but yet notwithstanding ignominious it was for the body to be committed to the earth as any other dead corps As then Christs resurrection from the dead and death is a part of his glory so his buriall that is the debasing of his body to be in the same state with other dead carkases is a part of that humiliation which he sustained for our sakes 3. Hee would be buried that we might not be affraid of the grave but might know that our head Christ had sanctified our graves by his buriall that now they are no longer graves unto us but chambers of quiet repose untill we be raised againe unto life 4. That it might be apparent or manifest as concerning his resurrection that hee had truely overcome death in his body that by his own power and vigour he had shaken off death from himselfe and that his resurrection was not imaginary but a resurrection of a reviving corps 5. That he might confirme in us an hope of the resurrection to wit that the time shall once come when we after his example shall be buried and by his power shall rise again knowing that Christ our head hath laid open the way unto us by the grave and death to celestiall glory and therefore shall wee be raised out of the grave though we die and give up the Ghost 6. That we being spiritually dead that is to sin might rest from sin We are buried with Christ by baptisme into his death Rom. 6.4 that like as Christ was raised up from the dead by the glory of the Father so we also should walke in newnesse of life 7. That the truth might be answerable to the type of Jonas and the prophecies might be fulfilled concerning the buriall of the Messias Thou Psal 16.10 Esay 53.9 shalt not leave my soule in hell He made his grave with the wicked Quest 42. But since that Christ died for us why must we also die Answ Our death is not a satisfaction for our sins a Mar. 8.37 but the abolishing of sin and our passage into life everlasting b Phil. 1.32 John 8.24 Rom. 7.14 The Explication HEre is answer made unto that objection If Christ died for us why then die wee too For hee should not die for whom another hath already died otherwise the satisfaction would seem double Answ Hee for whom another died should not die as thereby to satisfie that is so that his death should be any merit or satisfaction but there are other causes why we must die For wee die not to satisfie the justice of God but by death as a meane to receive those gifts which Christ by his death hath merited for us For this our temporall death What our temporall death is is 1. An admonition of the remnants of sin in us 2. An admonition of the greatnesse of sin 3. A purging and cleansing of us For by death are purged out the reliques and remaines of sin in us 4 A translating into eternall life For by corporall death is the passage of the faithfull made into eternall life Repl. If the cause be taken away the effect is taken away but the cause of death in us which is sin is taken away by Christ therefore the effect also which is death it selfe ought to be taken away Ans Where all cause is taken away the effect also is taken away but in us all cause of death is not taken away As concerning the purging out of sin albeit it be taken away as touching the remission of sin Or we may answer unto the Minor proposition that sin is indeed taken away as touching the guilt but it is not taken away as touching the matter of sin which as yet remaineth to be purged by little and little that we might be exercised in prayer and repentance in this life untill in another life we be perfectly discharged from the reliques of sin Quest 43. What other commodities receive we by the sacrifice and death of Christ Answ That by the vertue of his death our old man is crucified slain and buried together with him a Rom. 6.6 that henceforth evill lusts and desires may not reigne in us b Rom. 6.6 12. but we may offer our selves unto him a sacrifice of thanksgiving c Rom. 12.1 The Explication THis Question concerneth the fruits and commodities of Christs death Here also the end of Christs death and the fruits of the same are all one thing as we have before shewed in his Passion considered with diverse respects For those ends which Christ proposed unto himselfe in dying they become fruits unto us in receiving and apprehending them The fruit therefore and commodity of Christs death is the whole work of our Redemption Justification or remission of sins Justification or remission of sins because the justice of God requireth that God should not punish a sinner twice but he hath punished our sins in Christ Therefore he will not punish again the same in us The bloud of Jesus Christ purgeth us from all sin 1 John 1.7 as well originall as actuall as well of fact or doing what we should not as of omission or not doing what we should So then we are justified that is we are freed from the guilt as well of punishment as of crime by the death of Christ The cause of this effect is the death of Christ The gift of the holy Ghost and regeneration The gift of the holy Ghost and through his working regeneration and a new life because Christ by his death hath not onely obtained for us pardon of our sin and reconciliation with God but also the gift of the holy Ghost that by his working and vertue the old man might be crucified with Christ that is that by the holy Ghost through the efficacy of Christs merit and our engraffing into him our corrupt and as yet not regenerated nature might be abolished in us and that of the contrary righteousnesse might be begun in us the image of God destroyed by the Divell in us might be restored and we by the same spirit moved to shew and yeeld all thankfulnesse for so great
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in