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
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
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
of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
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
same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
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
of all urge but coldly because they are destitute of true vertues A good conscience A good conscience which is not really and truly but in the godly who perfectly know that God is at peace with them by and through Christ the Mediator Now if God be favourable and gracious unto us we cannot but enjoy tranquillity and quietnesse of mind The Philosophers comfort not theirs on this manner for the Philosopher being once afflicted thinketh Why doth not good fortune follow a good conscience and therefore he murmureth against God and fretteth as did Cato and others The finall causes or their afflictions 1 Cor. 2.32 Act. 5.41 The finall causes which are 1. Gods glory which shineth in our delivery 2. Our salvation for We are chastened of the Lord because we should not be condemned with the world 3. The conversion of others and the enlarging of the Church For this cause the Apostles rejoyced that they were counted worthy to suffer rebuke for Christs name namely the conversion of others and strengthening of many in the faith The Philosophers say It is a good end for which thou sufferest that thou maist save thy Country and attain unto everlasting renown and glory But yet in the mean season wretched man he thinketh What will these things profit me when my selfe perish The comparing of ends â—â—ents The conference and comparing together of events It is better for a short time to be chastised of the Lord then to live in plenty and abundance of all things and to be pulled from God and to run into everlasting perdition The Philosophers conferring and comparing evils together find but little good arising out of so many evils but the principall good for the obtaining whereof we ought to suffer whatsoever evils they are wholly ignorant of The hope of recompence Mat. 5 12. The hope of recompence or reward in this and another life Your reward is great in heaven Wee know that there remaine other blessings for us after this life nothing to be compared with the moment any afflictions of this present world Even in this life also the godâ—y receive greater blessings then other men for they have God pacified and pleased with them and other spirituall gifts Corporall blessings though they be small Mar. 10. â—9 30. yet are they profitable for their salvation There is no man that hath for saken house or c. but he shall receive an hundred fold now at this present and in the world to come eternall life Psal 37.17 Rom. 5.3 John 15.20 Phil. 2.5 2 Cor. 8.9 A small thing that the righteous hath is better then great riches of the ungodly We rejoyce in affections c. A recompence in small evils doth in some sort comfort the Philosophers but in great evils not at all because they think that they had rather want that recompence then buy it so dear because it is but uncertain small and transitory The example of Christ and his Saints who have suffered before us The example of Christ and his saints The servant is not greater then his Master And God will have us to be made like to the image of his Son Let us accompany therefore Christ in ignominy and glory This the thankfulnesse which we owe requireth because Christ died for our salvation Holy and godly Martyrs have suffered and have not perished in afflictions Wee are not to challenge any peculiar estate unto our selves or better then theirs sith that we are not better then they but much worse They have endured the crosse and have been preserved by God amidst their afflictions let us then expect the like event because the love of God towards his is immutable and knoweth no change Matth. 5.12 1 Pet. 5.9 So did they persecute the prophets which have been before you Resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world The certaine presence assistance of God The presence and assistance of God in afflictions God is present with us by his Spirit strengthening us and comforting us in our crosse not suffering us to be tempted above that wee are able but even giving the issue with the tentation and alwaies poising in equall balance and proportion the affliction and our power that thereby wee may be able to endure unto the end We have the first fruits of the Spirit Rom. 8.23 Psal 91.15 Joh. 14.16 18 23. Isa 49.15 I am with him in tribulation He shall give you another Comforter that he may abide with you for ever I and my Father will come unto him and dwell with him I will not leave you comfortlesse Can a woman forget her childe and not have compassion on the son of her womb Though she should forget yet will I not forget thee The finall and full delivery The finall and full delivery is the period of all the rest The first is the ground and principall but this is the end and consummation for as of punishments so also of delivery there are three degrees 1. In this life where we have the beginning of eternall life 2. In our bodily death when the soul of poor Lazarus is carried into Abrahams bosome 3. In the resurrection of the dead and their glorification after the resurrection when we shall be both in body and soul perfectly blessed Then shall God wipe away all tears from their eyes Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERY ON THE 5. SABBATH Quest 12. Seeing then by the just judgement of God we are subject both to temporall and eternall punishments is there yet any means or way remaining whereby we may be delivered from these punishments and be reconciled to God Ans God will have his justice satisfied a Gen. 3.37 Exod. 20.5 23.7 Ezek. 18.4 Matth. 5.26 2 Thess 1.6 Luke 16 2. Rom. 8.3 wherefore it is necessary that we satisfie either by our selves or by another The Explication AFter it hath been shewed in the first Part that men are become obnoxious unto everlasting pains and punishments by reason of obedience not yeelded unto the Law a question by and by ariseth Whether there is or may be granted any escape or delivery from these punishments To this question the Catechism maketh answer that delivery is granted so that perfect satisfaction be made unto the law and justice of God by sufficient punishment paid for the sins committed for the law bindeth either to obedience or that being not performed to punishment the performance of both which is perfect righteousnesse and justice and on both followeth the approbation and allowing of him in whom that righteousnesse is Now the means and manner of satisfaction by punishments are two One by our selves which the law teacheth and the justice of God requireth Legall satisfaction Galat. 3.10 Evangelicall satisfaction
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience for how much the more every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
the punishments of the wicked which they suffer besides the torments of conscience for the events of all times constrained men to confesse that their sins are punished with grievous punishments in this life and contrariwise the lot and end of the good to be more pleasant Wherefore there is a mind or understanding power which discerneth honest things from dishonest judge of mankind punishing the wicked and defending the good And that this may not be ascribed to the wisdom or severity of Magistrates or other men this withstandeth and hindreth 1. For that it must needs be that this naturall instinct whereby men judge that offenders are justly punished must proceed from some minde which is enemy to wickednesse 2. For that oftentimes by marvellous and unexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates whose sins before had been privie or who seemed to have been able by their own power or subtilty easily to escape their hands and that especially for that many who through either the negligence or white-liverdnesse of Magistrates are not punished by them yet run into calamities and have allotted unto them ruefull ends And when transgressions and sins increase too much by their impunity whole nations and common-wealths with horrible and manifest examples of Gods wrath perish as the world in the deluge Sodom by fire cast from heaven Pharaoh in the red sea the Jewes and many flourishing kingdoms by most lamentable overthrowes That these things cannot come to passe by chance neither any other way then by the judgement and power of him who is Lord of mankind and nature both Gods comminations and threatnings and the conscience of every one and the order of justice whereby these follow and ensue upon impiety and the very hugenesse weight and greatnesse of things doth convince Wherefore it is said The righteous shall rejoyce when he seeth the vengeance Psal 58.9 10. he shall wash his foot-steps in the bloud of the ungodly Psalm 9.16 So that a man shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth The Lord is known to execute judgement Now albeit the wicked flourish often for a while and the godly are oppressed yet neverthelesse examples which are fewer in number doe not weaken the generall rule unto which most events agree But if it were so that fewer of the wicked did suffer punishment yet those self same examples though but a few would testifie that God is and that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life for all those who are not before the end of this life converted to God if punishment do not sooner overtake them yet at length they die in despaire which punishment is more grievous then all the evils either corporall or spirituall and is the beginning and testimony of everlasting punishment Now in that this punishment is not sufficient it doth therein agree with all even the most tragicall cases of the wicked and therefore we are taught by the doctrine of the Church that Gods leâ—ity which he doth not seldome use in this life towards the wicked and his severity which he seemeth to shew towards the godly doth not at all weaken his divine providence and justice but rather declareth his goodnesse whiles by deferring of punishment he inviteth the wicked to repentance and by exercising the godly with chastisements and crosses he perfecteth their salvation and also it confirmeth the certainty of judgment after this life wherein perfect satisfaction shall be made by the wicked to Gods justice Common-weales wisely ordered A body politick wisely ordered by good and wholesome laws could not be decyphered unto mens understanding but by some intelligent mind approving this kind of order and because the divell with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline it must needs bee God that hath thus long protected and defended it Prov. 8.15 By me kings reigne and princes decreee justice Heroicall and noble instinct of minde Heroicall instincts that is wisdome and excellent vertue in undertaking and atchieving those works which surpasse the common capacity of mans nature such as is the felicity and happinesse of noble artificers and governours in searching or polishing arts and in finding out devices and counsels likewise the couragiousnesse of minde in performing the actions of vertue and in managing matters such as was in Achilles Alexander Archimedes Plato and others All these give evidence that there is some superiour cause which stirreth up these motions and inclinations Moses said of Joshua The Lord himselfe will goe before thee Deut. 31.8 Ezra 1.1 Jude 14.19 hee will be with thee The Lord stirred up the spirit of Cyrus The spirit of the Lord came upon him Certain and evident fore-tellings of events Certain and cleer significations of future events which neither by humane sight or perceivablenesse neither by naturall causes or signs could have been fore-known as the prophecies of the deluge of the posterity of Abraham of the coming of the Messias c. are necessarily known by his revelation alone who hath both mankind and the nature of all things so in his own power that nothing can be done but through his motion Now this is God only as himself alledgeth this as his work alone for proof of his divinity against all forged and fained gods Shew the things that are to come hereafter that wee may know that you are gods Isa 41.13 Ezek. 12.21 That thing which I have spoken shall be done saith the Lord. The ends of all things The ends and uses of things have not their being by chance or from a nature brutish and only endued with sense but from some nature which is wise and omnipotent which is God alone Now all things are most providently ordained to their ends and those also certaine The constant order of efficient causes The order of causes and effects is finite and it cannot be that the processe and race of efficient causes should be of an endlesse and infinite extent Wherefore there must be some first and principall cause which may either mediatly or immediatly produce and move the rest on which also other causes may depend for in every finite order there is some beginning and principall 2. Who and what God is We must acknowledge God to be such as himselfe hath manifested himself to be WHen it is demanded who is the true God wee are to hold most firmly and surely that he alone is the true God who even from the beginning of mankinde did not only manifest himselfe in the nature of things but by the steps and prints of his divinity shining therein but especially in the Church by his word delivered and other famous testimonies of miracles deliveries
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
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
consequence or by supposition which is the immutability and unchangeablenesse of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselves might either not have been or might have been changed So are those things necessary which God hath decreed that they should be done in respect of the unchangeablenesse of his decree which decree yet God most freely made that is hee might from everlasting either not have decreed it at all or have decreed it otherwise according to those wordes Thinkest thou that I cannot now pray to my Father and hee will give mee moe than twelve legions of Angels Mat. 26.53 How then should the Scripture be fulfilled Likewise Those things are called necessary which are done indeed by such second causes as are so made of God that by their owne nature they cannot doe otherwise than they doe but yet may be by God himselfe either taken away or hindered or altered and changed As the Sun and the shadow going forward in consequence or order of nature with the Sun and yet consisting and standing still in that battell of Joshua and returning backwards in the daies of Ezechias the fire burning bodies within the reach thereof which are capable of burning and yet not burning the three Children in the furnace of Babylon or those things which are indeed in their own nature apt to produce a contrary or diverse thing or to forbeare producing of their effect and yet notwithstanding cannot doe otherwise because they are so moved by God or by other causes which although they be not changed yet might have been changed or when they worke so cannot withall not worke or worke otherwise because two contradictories cannot be both at one time true Fortune and Chance Fortune and Chance are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident by reason of such causes as are causes by and in themselves but not knowne to us as when we say good or evill fortune happy or unhappy chance Sometimes they signifie the causes of such events either the manifest causes which are causes but by an accident as when any thing is said to be done by fortune or by chance or the hidden and unknown causes which are causes by and in themselves As it is said in the Poet Omnipotent fortune and fate inevitable And they are wont to call that fortune which is a cause by an accident in voluntary agents whose actions have some event that seldome happeneth besides their appointment As he that digging with purpose to build findeth treasure Chance they call an accidentall cause in naturall agents whose motions have effects neither proper to them neither alwaies happening and that without any manifest cause directing it as if a tyle falling from an house kill one that passeth by Fate or destiny The difference between the Stoickes the Churches doctrine concerning Gods providence By the name of Fate or Destiny sometimes is understood the decree and provideâ—ce of God As that of the Poet Leave off to hope that the fates of the Gods are moved with entreaty But the Stoickes by this word understood the immutable connexion and knitting of all causes and effects depending of the nature of the causes themselves so that neither the second causes are able to work otherwise than they work neither the first causes can worke otherwise than doth the second and therefore all effects of all causes are absolutely necessary This opinion of the Stoickes because it spoyleth God of his liberty and omnipotency and abolisheth the order and manner of working in second causes disposed by Gods wisedome not only sounder Philosophy but the Church also rejecteth and condemneth and doth openly professe her dissenting from the Stoickes 1. Because the Stoickes tie God to second causes as if it should be necessary for him to work by them as their nature doth bear and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of God as being their chiefe and most free Governour and Lord and therefore are subject and tied to his will and pleasure 2. The Stoickes were of opinion that neither God nâ—r second causes can doe any thing of their own nature otherwise than they doe The Church affirmeth that not only second causes are made and ordained by God some to bring forth certain and definite effects some variable and contrary but God himself also could from everlasting either not have decreed or have decreed and wrought otherwise either by second causes or without them and by them either changeable in their own nature or unchangeable all things whose contrary are not repugnant to his nature and that he hath so decreed them and doth so work them not because he could not doe otherwise but because it so pleased him as it is said Our God is in heaven he doth whatsoever he will With God shall nothing be impossible that is which is not against his nature Psal 115.3 Luke 1.37 or whereby his nature is not overthrowne as it is said 2 Tim. 2. Out of this then which hath been spoken we answer unto the argument which was That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing therefore is done contingently neither by fortune or chance but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoickes is objected to the Church For albeit the Church confesseth all events in respect of Gods providence to be necessary yet this necessity is not a Stoicall fate and destiny because the Church detendeth against the Stoickes both liberty in God governing things at his pleasure and a changeablenes in second causes and sheweth out of Gods word that God could both now doe and from everlasting have decreed many things which neither he doth nor hath decreed And therefore the Church also hath abstained from the name of fate lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things Secondly necessity of consequence or supposition doth not take away contingency If removing Stoicisme yet notwithstanding the necessity of all things and the abolishing of contingency fortune and chance be objected wee make answer to the Major by distinguishing the words For those things which are done by the providence and decree of God are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute wherefore it followeth that all things come to passe not by simple and absolute necessity but by that of supposition or consequence And necessity of consequence doth not at all take away contingency The reason of this is Because the same effect may have causes whereof some may produce
in office only and in the manifestation of his God-head For they which are in nature equall may be unequall in degree of office 10. This is saith Christ life eternall John 17.3 that they know thee to be the only very God Therefore the Son and the holy Ghost are not very God Ans In this place are opposed not the Father and the Son or the holy Ghost but God and Idols and Creatures Therefore these are excluded not the Son or the holy Ghost 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion For it followeth in the Text And whom thou hast sent Jesus Christ Therefore herein also consisteth life eternall that Jesus Christ sent of the Father be likewise knowne to be very God as it is said The same is very God and life everlasting 1 John 5.20 3. There is a fallacy in transferring the particle Onely unto the subject Thee unto which it doth not belong but unto the predicate God which the Greek Article in the originall doth shew For the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the Father to be that God who only is very God Repl. But this argument followeth Maximilian is Emperour Therefore Rodulph is not Why then doth not this follow The Father is God Therefore the Son is not God Ans These persons are finite and their essence cannot belong to moe but the Father and the Son are persons infinite and their essence may be of moe namely of three persons 11. Jehovah or the true God is the Trinity The Father is Jehovah Therefore the Father is the Trinity that is all three persons Ans Meere particular propositions conclude nothing And if the Major be expounded generally after this manner Whatsoever is Jehovah is the Trinity it is false for that which is Jehovah may be some one person of the Trinity The Syllogisme therefore is faulty because Jehovah is not taken in the same signification in both the premisses For the name Jehovah in the Major is taken absolutely and essentially for the three persons for one and the same Jehovah or true God is the Father and Son and holy Ghost joyntly but in the Minor it is taken personally for one person of the God-head that is the Father who is Jehovah of himself Repl. Jehovah is one in number Therefore it is alwaies taken in Scripture after the same manner Ans Jehovah is one in number of essence not of persons 12. Where are three and one there are foure But in God are three and one to wit three persons and one essence Therefore there are foure in God Ans The Major is to be distinguished Where are three and one really distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole as they differ from their essence only in their maner of subsisting or of being The maner of existing is not a diverse substance from the existence being or essence 13. Christ according to that nature according to which in Scripture hee is called Son is the Son of God But according to his humane nature only hee is called Son Therefore according to that only and not according to his divine also hee is the Son of God and so by a consequent the Son is not very God Ans The Minor is false John 3.16 5.18 Rom 8.32 John 5.17 19. John 1.18 Heb. 2.16 John 3.13 17. John 1.14 For Christ is called the only begotten and proper Son of the Father and equall with the Father The Father hath created all things by the Son The Son from the very beginning worketh all things likewise which the Father doth The Son revealed the Fathers will of receiving mankinde into favour unto the Church before his flesh was borne The Son was sent into the world descended from heaven and took flesh But the Word which is God is the only begotten and proper Son of God and took flesh And not the humane but the divine nature of Christ is Creatresse and worketh with equall authority and power with the Father and descended from heaven Therefore God or the God-head or divine nature of Christ is both called in the Scripture and is the Son and by a consequent the Son is that one true and very God These Objections we may compare with those that are before set downe in the Common place concerning the Trinity of the persons For with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned with the selfe-same also is each Person assaulted and contrariwise with whatsoever Sophismes one person is impugned with the same the whole essence of the Deity is assailed Besides some objections were there only proposed which are here more fully assoiled You may reade more of this point Vol. 1. Ursin from page 115. to page 125. Quest 34. Wherefore callest thou him Our Lord Ans Because he redeeming and ransoming both our body and soule from sins not with gold nor silver but with his precious bloud and delivering us from all the power of the Divell hath set us free to serve him a 1 Pet. 1.18 19. 2.9 1. Cor. 6.20 1. Tim. 2.6 John 10.28 The Explication Here we are to observe these two things 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord. 1. In what sense Christ is called Lord. TO be a Lord is to have right and power granted by Law either divine or humane over some thing or person as to use and enjoy it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord 1. Because hee hath dominion over all things and over us also and hath care of all things and of us especially that is ruleth preserveth and keepeth us as his own to eternall life and glory as being bought with his precious bloud None of them is lost John 17.12 John 10 28. whom thou gavest mee None shall pluck them out of my hand 2. Because all things are subject unto him and we are bound to serve him both in body and soule that he may be glorified by us Ye are bought with a price therefore glorifie God in your body and in your spirit Cor. 6.20 for they are Gods Quest To which nature then is the name of the Lord to be referred Ans To both like as also the names of Priest Christ is out Lord according to both his natures King and Prophet For the names of the office benefits dignity and bountifulnesse of Christ towards us are affirmed of his whole person not by communication of properties as the names of his natures and properties are but properly in regard of both natures For both natures of Christ will and work our redemption For the humane nature of Christ is made the price of our redemption by dying for us his divine nature doth give and offer that price
unto the Father and doth by the vertue of his Spirit effectually apply it unto us sanctifie rule save and defend us against our enemies and doth all these things the humane nature being privy thereunto and most earnestly willing it Christ then is our Lord not only in respect of his Divinity which created us but also in respect of his humanity which redeemed us For the person of Christ even as he is man is Lord over all Angels and men 2. For what cause and how many waies he is our Lord. CHrist is Lord Christ our Lord 1. By right of creation John 16.15 By right of creation and government Of this rule and dominion it is said All things that the Father hath are mine For by him and in him are all things created and by his mighty word that is by his forcible pleasure and will or providence they are sustained and governed and whatsoever good is in all the creatures that wholly proceedeth from him And this is a most general dominion which extendeth it selfe unto all creatures even unto Divels and wicked men albeit not altogether after the same maner to us and to all the wicked and divels For 1. He created us to eternall life but them to destruction 2. The dominion which Christ hath over the wicked and Divels consisteth in the right of requiring and commanding of exercising his power and bridling his enemies that is he hath right and power over the Divels and the wicked to do with them what him listeth so that without his will and pleasure they cannot so much as move themselves and if it were his will to bring them to naught as the history of the possessed man in the Gospel testifieth And he permitteth them Mark 5.20 by bereaving and destituting them of the grace of his Spirit to run head-long into sin and eternall destruction He hath also over us right and power to doe with us what him listeth but he furthermore keepeth and guardeth us as his own flock and proper people whom he hath purchased with his bloud he governeth us also and guideth us by his Spirit he worketh in our hearts faith and obedience that we may doe things acceptable unto him and so fenceth us against all the remptations of the Divel and the flesh that we may never fall from him Therefore he is our Lord after a far other sort than of the Divels and the reprobates By right of redemption Hee is our Lord by right of redemption For hee alone paying the ransome for us delivereth us from the power of the Divell by his Spirit regenerateth us and causeth us to begin to serve him and in this liberty whereunto he hath brought us by his merit and power hee also preserveth us against all both outward and inward enemies even unto the end and being raised from the dead hee fully enfreeth and delivereth us from all sinne and misery and endoweth us with eternall blisse and glory The manner of our redemption is most precious sith it is a thing of greater moment to redeeme us with his bloud than with money Therefore hee hath the greatest right of possession in us And seeing hee hath delivered and freed us it is manifest that wee were servants and truely so wee were and are by nature servants and bond-slaves of the Divel from whose tyranny Christ hath delivered us and hereupon now are wee the servants of Christ because us who were by nature his enemies and deserved to be destroyed of him he notwithstanding preserved and delivered For * The reason of this derivation of the name Servant could not be expressed in English as it is in Latin from whence our English word cometh Servi which signifieth servants cometh from Servando that is saved or preserved Servi or servants were first so named by the Romans from servando which is in signification preserved because when in warres they might have been slaine of their enemies they were preserved But this dominion of Christ over us is speciall that is extendeth it selfe only to the Church Object If wee be redeemed from the power of the Divel then a ransome hath been pay'd him for our redemption For from whose power wee are redeemed unto him is the price and ransome due But God gave not him the ransome Therefore wee are not redeemed from the power of the Divell Ans From whose power wee are redeemed as having been supreme Lord over us and holding rightly his dominion over us unto him the price and ransome is due But the Divel is no supreme Lord but the executioner of the supreme Lord which is God who alone hath and holdeth by right dominion over us The Divel indeed hath enthralled us unto himself by the just judgment of God for our sin and took us by force and invaded us though we were anothers right and possession But Christ that stronger armed man satisfying for our sins brake the power of the Divel and enfranchised us being freed from the yoke of his tyranny Wherefore in respect of God Christ redeemed us for unto him he hath paid the price But he hath delivered us We are said to be redeemed in respect of God wee are delivered in respect of the Divell or set us at liberty in respect of the Divell For we are given unto Christ our Redeemer to be his own neither hath the Divell any more right or power over us And this Christs Dominion over us cost him enough who therefore also hath care of it and preserveth it Of that dominion we dispute especially in this place For the Divel doth not acknowledge Christ to be such a Lord unto him as we confesse him to be unto us because he hath redeemed us and because he guideth us with his Spirit By right of preservation In respect of our preservation Christ is our Lord because he defendeth us unto the end and keepeth and safe-guardeth us to eternal life not only by defending our bodies from enemies but our soules also from sins For our preservation must be understood not only of our first freedome from the power of the Divell but also of the continuall guarding of us and the consummation of all his benefits Of this dominion himselfe speaketh None of them are lost which thou gavest me No man shall pluck my sheep out of my hands He keepeth the wicked to destruction Joh. 17.22 10.28 6.37 and defendeth their bodies only In respect of Gods ordinance In respect of Gods ordinance because the Father ordained the Word and this person Christ unto this that by him he might worke all things in heaven and in earth For Christ is not in this respect only our Lord in that hee saved us that is delivered us from our enemies and of enemies made us the sonnes of God but also because the Father gave us unto him manifested unto us to be our Prince King and Head Feb. 1.2 John 6.17 7.5 Acts 5.31 Ephes 1.22 and hath made
and omnipotency not of his flesh but of his God-head united thereunto by which Christ-man doth effectually apply to us those benefits which he hath obtained for us of his Father Now to acknowledge when we worship Christ the Mediatour these things in him and to professe the same both in words gestures and actions is the honour which is due and is exhibited by us to his humanity by reason of the God-head united thereto yet so that this veneration of his humanity is not separated from the honour which agreeth to Christ according to his God-head For with one and the same particular and individuall invocation and worship we speak to and honour whole Christ God and man according to the properties of both natures which he retaineth and will have also now in his glory and for ever to be attributed to him unitely but yet distinctly that is As the person and office of the Mediatour so the adoration or worship is compound having parts whereof some agree to the God-head some to the flesh and as in the office so also in the honour of the person the properties and operations of the natures are not separated neither yet confounded but being united are distinguished Wherefore as it doth not follow The God-head in Christ is Redemptresse by reason of the flesh assumed Therefore it is alwayes subject to sufferings and mortall did suffer and was dead So there is no necessity in this Ubiquitary argument Christs humanity is adored by reason of his God-head Therefore the same is also really omniscient omnipotent and after the same manner to be adored as is the God-head The reason is because of the fellowship or conjunction of office and honour in the person the same properties and operations in natures are wrongly and heretically inferred The summe of all is That Christs humanity is adored by reason of his God-head cometh not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these and other like properties is the God-head onely invocated but because it doth truly know understand heare our necessities cogitations desires prayers the divine intelligence and understanding which is united to it revealing and opening them unto it and also because what we crave at Christs hands the same it effectually performeth not by the bones sinewes hands fingers feet but by the force and power of the same God-head Furthermore that manner and forme of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is usually called the communicating of the properties Likewise The communicating of names because the names and attributes of both natures are affirmed of the same person and of themselves interchangeably by reason of the unity of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Senecdoche and is termed by many Synecdoche because that is affirmed of the whole person which agreeth unto it onely in respect of one of the natures as a part It is also called a mutuall and interchangeable attribution because as humane properties are attributed unto God in respect of the humanity so divine are attributed unto man in respect of the divinity As God suffered Man is omnipotent So likewise the communicating of names For Man is God and God is man by reason of the personall union of both natures A rule to be observed concerning the attributes or properties of the office of Christ Mediatour THe names of Office and Honour agree unto the whole person in respect of both natures keeping still the difference in natures of properties and operations These attributes are rightly affirmed of subjects both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickneth the manhood quickneth and God or man quickneth The attributes of office are To be the Mediatour to make intercession to redeeme to save to justifie sanctifie purge from sinnes to be Lord and Head of the Church to be worshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conjoyned and distinct For even for this very cause was it necessary that the two natures should be united in Christ Mediatour that what neither nature could doe being set apart in the work of our Redemption that Christ subsisting in both joyned together might doe and accomplish by both As therefore the natures themselves so their properties also or faculties of working and operations are proper and remain divers and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour and neither without other yet doth not therefore one worke the same which the other doth But each worketh according to his property and force of working onely that which is proper to each nature and not that also which belongeth unto the other As neither the soule doth that which is proper to the body neither the body that which is proper unto the soule each doing their proper function So likewise the humanity accomplisheth not that which is proper to the God-head nor the God-head that which is proper to the manhood but the same Christ executeth and performeth one and the same office and benefit by both natures which he hath in him as parts of his person the Word working according to the property therof what belongeth to the Word and the flesh in like manner executing according to the peculiar and proper faculties therof and not according to others that which belongeth to the flesh For the properties and operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christs office which are called of the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is communicatings or such as make things common the properties and operations of natures are to be distinguisht from the office of the person and from the honour which in respect of the office is due unto the person likewise one effect or act The antropall that is both of God and man or worke or benefit from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of working and actions in executing that office are not common to both natures For that the same should be both proper and common doth imply a manifest contradiction So the work and benefit of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two parts hereof and diverse operations proper to each nature which are wrought joyntly and belong to the same person which is Christ God and man that is
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
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
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
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
justifying faith The summe of all is If the word justified in this text of James be understood properly of justification before God then the name of faith there signifieth a dead faith If faith be taken for true justifying faith then the ambiguity rests in the word justified Object 9. That which is not required unto justification is not necessary to be done but it is necessary that good works be done Therefore they are required to justification Ans The Major is false because there may be many ends of one thing Though good works are not required to justification yet they are required in token of thankfulnesse and to the setting forth of Gods glory As it is said Let your light so shine before men that they may see your good works Mat. 5.16 and glorifie your Father which is in heaven For this cause good works are necessary to be done More causes of them shall hereafter in the doctrine of mans thankfulnesse be alledged and declared Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousnesse Therefore good works justifie Psal 106.31 Ans This is a mis-construing of the phrase used in the place alledged For the meaning of it is that God approved of this work but not that he was justified by that work Gal. 2.16 Psal 143.2 For by the works of the law flall no flesh be justified in his sight Object 11. Ten crownes are part of an hundred crownes in payment of a debt Therefore good works may be some part of our justice before God Ans There is a dissimilitude in these examples For 1. Ten crowns are a whole part of an hundred crowns and being ten times multiplyed make up the whole summe of the debt but our workes are not a whole and perfect part but an imperfect part of the obedience we owe and being multiplyed an hundred thousand times yet never make any perfect obedience 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him because there may be some hope of payment of the rest but good works are not accepted by God as a part of our justice because there is no hope of full payment to be made by us and all imperfection or defect is condemned by the law Object 12. The justice or righteousnesse which Christ brought is eternall Dan. 9.24 Osianders arguments against imputed righteousnesse For the Messias as Daniel saith bringeth everlasting righteousnesse But imputed righteousnesse is not eternall Therefore imputed righteousnesse is not given by Christ. Ans We deny the Minor for imputed justice is eternall 1. By perpetuall continuation of imputation in this life 2. By perfection of that justice which is begun in us For both that righteousnesse which is imputed unto us and that which is begun in us is the righteousnesse of Christ and both of them shall be eternall For we shall be acceptable and pleasing unto God for ever through his Son Christ Therefore imputation also shall be continued or rather shall be changed into our owne justice and righteousnesse Repl. Where sin is not there is no place for remission or imputation In the life to come sin shall not be Therefore there shall be no place there for remission or imputation Ans We grant the whole reason if it be conceived aright In the life to come shall not be remission of any sin then present yet there shall be a remission of sins past inasmuch as the remission which was once granted in this life shall continue and endure for ever that is our sins which were long since forgiven us in this life shall never be imputed to us againe And moreover that conformity which we shall have with God in the life to come shall be an effect of this imputation Object 13. The Lord is our righteousnesse Therefore we are not justified by imputed righteousnesse Jerem. 23.6 but God himself essentially dwelling in us is our righteousnesse Ans In this saying of Jeremie the effect is put for the cause The Lord is our justice or righteousnesse that is our Justifier even as Christ is said to be made unto us of God wisedome righteousnesse sanctification and redemption that is a Teacher of wisdome a Justifier a Sanctifier and Redeemer 1 Cor. 1.30 That justice which is God himself is not in us because so God should be an accident to his creature and become justice in man For justice and vertue are things created in us not the essence of God Osiander who objecteth this doth not discerne the cause from the effect that is uncreated justice from created justice As we live not or are wise by the essence of God for this is all one as to say that we are as wise as God so also we are not just by the essence of God Wherefore nothing is more impious than to say that the essentiall justice of the Creatour is the justice of the creatures for thereof would follow that we have the justice of God yea the very essence of God OF THE SACRAMENTS Quest 65. Seeing then that onely faith maketh us partakers of Christ and his benefits ON THE 25. SABBATH whence doth it proceed Answ From the holy Ghost a Ephes 2.8 6.23 John 3.5 Phil. 1.29 who kindleth it in our hearts by the preaching of the Gospel and confirmeth it by the use of the Sacraments b Mat. 28.19 20 1 Pet. 1.22 23. The Explication THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments For Faith whereon the former immediate discourse hath insisted is ordinarily wrought in us of the holy Ghost by the Ecclesiasticall Ministery whereof there are two parts the Word and Sacraments The holy Ghost by the Word kindleth faith in us and fostereth strengtheneth and sealeth it unto us when it is once kindled by the Sacraments For the Word and Gospel is as a Charter or Letter Patent the Sacraments are as seales thereunto annexed For whatsoever is promised us in the Word of the obtaining of our salvation by Christ the same the Sacraments as signes and seales annexed unto the Word as it were unto a Charter or Letters Patents confirme unto us more and more thereby to help and relieve our infirmity It remaineth therefore that we now proceed to intreate of the Sacraments the signet of faith adjoyned to the Word and Gospel Object It is said that the Spirit and the Word work faith in us and the Sacraments nourish it being wrought How then differ these three one from another Answ Very much Three differences between the Spirit and the Word and Sacraments in working faith in us 1. The holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumentall causes 2. The holy Ghost also can work faith in us without them and the Word and Sacraments without the holy Ghost can work nothing 3. The holy Ghost
remission of sinnes and eternall life freely for Christs sake and we binde our selves to the yeelding and performance of faith and new obedience Therefore they confirme not neither assure them of Gods grace who are without faith and repentance or use other rites or to some other end then God hath appointed Moreover It is superstitious and idolatrous to attribute the testification of Gods grace either to the externall work and rite without the promise or to any other works invented by men Wherefore the abusing or not right using of the Sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Circumcision is profitable Rom. 2.15 if thou doe the law c. The confirmation of the eleventh conclusion The figure of Baptisme being correspondent to the Arke of Noah doth also save us not the outward washing away of the filth of the flesh but the inward testifying of a good conscience towards God The bread which we breake is it not the communion of the body of Christ And seeing the Sacraments are an externall instrument whereby the holy Ghost fostereth and preserveth faith it followeth that they serve for the salvation of Beleevers as doth the Word But contrary the wicked through the abuse of the Sacraments and the contempt of Christ and his benefits which are offered unto them in his Word and Sacraments and through the confession of his doctrine which they imbrace not with a true faith purchase unto themselves the anger of God and everlasting pains according to the saying of the Prophet Esay 66.3 He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep 1 Cor. 11.20 is as if he cut off a dogs neck And S. Paul Whosoever shall eate this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the things signified because they are received by faith only and are either proper unto salvation or salvation it selfe as Christ and his benefits they cannot be received of the wicked neither can they at all be received but unto salvation The confirmation of the twelfth conclusion A promise and the signe of a promise having a condition of faith and fidelity adjoyned unto it are ratified whensoever the condition is performed But such is that promise which is signified and confirmed by the Sacraments therefore if in the use of them faith doth accompany which beleeveth the promise the things promised and signified are received together with the signes I might deale with thee as thou hast done when thou diddest despise the oath in breaking the covenant Ezek. 16.59 Neverthelesse I will remember my covenant made with thee in the dayes of thy youth and I will confirme unto thee an everlasting covenant The confirmation of the thirteenth conclusion The iterating of circumcision or baptisme hath beene no where received or admitted Neither is the reason hereof obscure or unknowne because those Sacraments were instituted to be an initiating or solemne receiving of men into the Church which is alwayes ratified to him that is penitent and persisteth therein But the use of other Sacraments is commanded to be iterated as of the Sacrifices the Passeover worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimony that the covenant which was made in circumcision and baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwayes necessary The confirmation of the fourteenth conclusion That there is one common definition agreeing to the Sacraments both of the Old and New Testament hath bin shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the New Testament it is manifest that there are but two because there are no other ceremonies commanded of God and having annexed unto them the promise of grace And that the old Sacraments signifie Christ which hereafter should be exhibited the new Christ who already was exhibited is apparent by the interpretation delivered of them in holy Writ whereof we spake in the definition Now they differ in clearnesse because in the New Testament the ceremonies are purer and signifying things complete and perfect In the Old were moe rites shadowing things to come all the circumstances whereof were not as yet declared The confirmation of the fifteenth conclusion What the Ministers doe in Gods name in the administration of the Sacraments and also that God by the Sacraments signifieth that is teacheth offereth promiseth us the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holy Ghost doth move our hearts by them to beleeve For seeing the Sacraments are a visible promise they have the same authority of confirming faith in us which the promise it self made unto us hath Of this followeth the third For that which serveth for the kindling or raising of faith in us the same also serveth for the receiving of the communion of Christ and his benefits And because we attaine to this by faith therefore it is said The bread is the communion of the body of Christ Baptisme doth save us Neither yet doth the holy Ghost alwayes confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shew That the use of them hurteth without faith hath been proved in the second conclusion The confirmation of the sixteenth conclusion The Sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not understood except in be declared by the word neither can the signe confirme any thing except the thing be first promised An example hereof are the Jewes who observed and now doe observe the ceremonies but adjoyn thereto the not-understood promise of the grace and benefits of Christ Without the word those who are of understanding are not saved either by doctrine as by the ordinary means or by an internall and extraordinary knowledge He that beleeveth not in the Son John 3.18 Rom. 1.17 is already condemned Faith cometh by hearing and hearing by the word of God But they may be saved without the Sacrament because although by some necessity they be deprived of these yet they may beleeve as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as John in the womb and many infants also in the womb who died before the day of circumcision The word also is to be preached unto the wicked because it is appointed to convert them But the Sacraments are to be administred unto them who are acknowledged for members of the Church because they are instituted for the use of the Church only Thou maâ—st be baptized if thou beleevest Acts 8.37 The confirmation of the seventeenth conclusion The confirmation thereof is manifest
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and soâ—let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly
his body to dogs to wit to the wicked contrary to his own doctrine Give not holy things to dogs nor cast pearles to swine August lib. 21. c. 25. de Civit. Dei in lo. tract 26. 59. in senten Prosp c. 3.39 Ambros Serm. de coena 8. From the authority of Fathers who have preached the same doctrine Austine and Prosper Ambrose saith Although the Sacraments or signes suffer themselves to be taken and touched by the unworthie yet these men cannot be partakers of the spirit whose infidelity or unworthinesse contradicteth so great holinesse And a little after But as for those who in word only with dry hearts and minds that is without affection and without understanding are present at these sacred mysteries or further be partakers of the gifts therein they indeed lick the rocke but they neither suck honey thence nor oyle because they are not quickned with any sweetnesse of charity or fatnesse of sanctity of the holy Ghost they neither judge themselves nor discerne the Sacraments but unreverently frequent and use these his holy gifts and blessings as common meats and impudently intrude themselves into the Lords Table in a filthy garment for whom it had been better with a milstone about their neck to have been drowned in the sea then with an uncleane conscience to have taken one morsell at the Lords hands who to this very day createth sanctifieth blesseth and divideth to godly receivers his true and sacred body The causes for which the wicked are said to cate unto themselves damnation Now for these causes the wicked eat unto themselves and draw on themselves damnation 1. Because they profane the signes and by consequent the things signified by laying hold on those things which are not instituted for them but for the Disciples of Christ 2. Because they profane the Covenant and Testament of God by taking unto themselves the signes and tokens of the Covenant They will seeme to be in league with God whereas they are in league with the Devill and not with God whom by this meanes they would as much as in them lieth make the Father of the wicked 3. Because they discerne not the Lords body and tread under foot the bloud of Christ His benefits indeed are offered unto them but they receive them not with faith and so mock God while they professe that they receive the benefits of Christ when as they doe or minde nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselves by their owne judgement For approaching unto the Lords Table they professe that they accept of this doctrine and doe beleeve no salvation to be without Christ and yet in the meane season are conscious unto themselves that they are hypocrites and so condemn themselves Therefore false is their objection who say thus The wicked eat damnation unto themselves Therefore they eat Christs body Ans Nay rather the contrary followeth They eat damnation Therefore not Christs body For To eat Christ and To eat damnation are contraries which cannot stand together Repl. 1. They eat unworthily Therefore they eat Answ I grant they eat but they eat not Christ For the text saith expresly Whosoever shall eat this bread unworthily 1 Cor. 11.7 Repl. Christ is not a Saviour only but a Judge also Answ Hee is a Judge not of them by whom he is eaten but of them of whom hee is despised and rejected For of them which eat he saith He which eateth mee shall live by mee John 6.57 But of them which despise him he proclaimeth Depart from me all ye that work iniquity Matt. 7.23 As therefore the Gospel being beleeved is the savour of life unto life and being despised is the savour of death unto death So Christ being eaten quickeneth but being contemned judgeth the eater But he is then despised when in the word and sacraments he is offered to the unfaithfull but is refused or rejected through infidelity Repl. 3. They are guilty of Christs body Therefore they eat it Ans The cause of their guilt is not the eating of Christ but the eating of the bread without Christ because it is said Hee that eateth of this bread unworthily The abuse then of the signe is the contempt of Christ as the defacing of the Kings Charter or Seal is an injury to the Prince himself and a matter of treason Repl. 4. But how eat the wicked damnation unto themselves seeing it is a good work to receive the Sacrament Ans It is a good work by it self but not unto the wicked The receiving of the Sacrament is a good work when the true and right use is adjoyned otherwise it is made not a commanded but a forbidden work as also God saith He that killeth a bullocke Isa 66.3 is as if he slew a man So likewise Paul This is not to eat the Lords body And again 1 Cor. 11.20 Rom. 2.26 If thou be a transgresser of the law thy circumcision is made uncircumcision Else might wee thus conclude The receiving of Christs body is a good work Therefore the wicked by that receit cannot be made guilty of Christs body 3. What the right and lawfull use of the Supper is THe right and lawfull use of the Supper is When the faithfull receive in the Church the Lords bread and his cup and shew forth his death to this end that this receiving may be a pledge of their union with Christ and an application of the whole benefit of our redemption and salvation It consisteth in three things 1. When the rites and ceremonies instituted of Christ are retained and observed yet so that they be not observed of one or two privately buâ— in a convenient and lawfull assembly of the Church whether great or small and the rites instituted are That the Lords bread be broken distributed and received and the Lords cup given to all that communicate in remembrance of Christs death 2. When the rights are observed of those persons for whom Christ did institute them that is when the bread and wine is not distributed and received of others then of whom the Lord would have it received namely not of his enemies but of his â—isciples which are the faithfull For the observing of the rite without faith and repentance is not the use but the abuse of it 3. When the Supper is received and the whole action directed to the right end appointed by Christ which is in commemoration and remembrance of the Lords death and for confirmation of our faith and to shew our thankefulnesse Quest 82. Are they also to be admitted to the Supper who in confession and life declare themselves to be unbeleevers and ungodly Ans No. For by that means the Covenant of God is profaned and the wrath of God is stirred up against the whole assembly a 1 Cor. 11.20 34. Isa 1.1 c. 66.3 Jerem. 21. Psa 50.16 c. wherefore the Church by the commandement of Christ
The furthering causes of conversion are The crosse and chastisements whether our own or others also the punishments benefits and examples of others The helping causes Jerem. 31.8 Psal 119.71 Mat. 5.16 Thou hast corrected mee c. The subject or matter wherein conversion is placed is the will minde heart and all mans affections wherein there is an alteration by means of conversion The forme of conversion is conversion it selfe with all the properties and circumstances thereof which are 1. In the minde and understanding The materiall cause The form of conversion a right judgement concerning God his will and works 2. In the will an earnest and ready desire and purpose of avoiding our former falls and a declining of Gods displeasure with a resolution to obey God according to all his commandements 3. In the heart new motions with good and reformed affections conformable with Gods law 4. Uprightnesse in our outward actions and whole course of life with obedience begun after Gods law The Object of conversion is 1. Sin or disobedience The object which is the thing from which we are converted 2. Righteousnesse or new obedience which is the thing whereunto we are converted The chief finall cause of conversion is Gods glory The finall causes Luke 22.51 Mat. 5.16 the next and subordinate end is our good even our blessednesse and fruition of everlasting life There is another end also of conversion lesse principall to wit the conversion of others To this place of conversion belong those questions of Pelagianism Whether a man be able to convert himself without the grace of Gods Spirit and Whether by free-will a man be able to prepare himself unto the receit of grace The former was maintained by Pelagius contrary to these expresse testimonies of Scripture Turne thou mee and I shall be turned God worketh in as both the will and the deed An evill tree cannot bring forth good fruit The later the Schoole-men and the Papists at this day defend contrary to the same words of Scripture and contrary to that direct proof against their opinion No man cometh unto mee except my Father draw him Thomas Aquinas attributeth preparation unto free-will Vid. Suâ—â— Theolog Partis primae parte secunda quaest 109 Art 6. but not conversion Now this preparation he thus coloureth that it is indeeda furtherance to the habituall grace of conversion but yet through the free assistance of God moving us inwardly 5. What are the effects of mans conversion THe effects of conversion are 1. A true and ardent love of God and our neighbour 2. An earnest desire to obey God according to all his commandements without exception 3. All good works even our whole new obedience Vid. Cal. Institur lib. 3. cap. 3. Paragraph 16. 4. A desire of converting others and re-calling them into the way of salvation In a word the fruits of true repentance are all the duties of piety towards God and charity towards our neighbour 6. Whether mans conversion be perfect in this life OUr conversion unto God is never perfected and accomplished in this life but is here in perpetuall motion untill it attaine unto perfection in the life to come Wee know in part Hereunto beare witnesse all the complaints and prayers of the Saints 1. Cor 13 9. Pâ—al 19.12 Rom. â— 2 Mat. â— 10 Rom. â— Gâ—â— â— leanse thou mee from my secret faults O wretched man that I am who shall deliver mee c. Forgive us our trespasses The wrestling also and conflicts between the flesh and the spirit in the converted testifie hereof The flesh lusteth against the spirit The exhortations also of the Prophets and Apostles that the converted should yet be more converted confirme this position Hee that is righteous c. Wee may thus make evident demonstrance hereof Revel â—2 11 Neither the mortification of the flesh Both parts of coâ—veâ—sion are imperfect in this life nor the quickning of the spirit is absolute and perfect in the Saints in this life Therefore mans whole conversion cannot be absolute and peâ—fect Concerning the imperfection of man in the mortification of the flesh there can be no question or doubt thereof it is so apparent because the Saints of God doe not onely continually wrestle with the concupiscence of the flesh but oftentimes also yield and give over in the conflict oftentimes they sinne and slip and displease God though they defend not their sins but detest bewaile and study and endeavour more and more to shun and avoid them Touching mans imperfection in the quickning of the spirit the same combate giveth testimony and verity sith our knowledge is but in part only the renuing of our will and heart is even such for our will followeth our knowledge Two causes of this imperfection in man Now there are two evident causes why the will of the converted tendeth imperfectly to good in this life 1. Because the renewing of our nature in this life is never made perfect either concerning our knowledge of God or concerning our inclination to obey God whereof Saint Pauls onely complaint maketh sufficient proofe I know that in mee that is in my flesh dwelleth no good thing 2. Because the converted are not alwaies ruled by the holy Ghost Rom. 7.18 19. but sometimes forsaken by God for a season either to examine or try them or to chastise and humble them notwithstanding at length they are re-called to repentance so that they perish not Muke â— 24 The 〈◊〉 why God 〈◊〉 râ—th 〈◊〉 mâ—â—rfeâ—tioâ— to be â—â—man Pâ—â—â—â—â—3 Ma. â— 12 I beleeve Lord Lord helpe mine unbeliefe But the causes why God finisheth not as hee might mans conversion in this life are these 1. That his Saints may be humbled exercised in saith patience prayers and skirmishing with the flesh and not wex proud with an opinion of perfection but daily pray Enter not into judgement with thy servant O Lord. Forgive us our trespasses 2. That they may more and more goe forward unto perfection and covet it more earnestly 3. That contemning this world they may the more aspire and hasten to the heavenly life as knowing that their perfection is reserved untill then Set your affectioâ—s on things which are above Col 3 2 3 4. 1 Johâ— 3.2 Your life is hid with Christ in God Mortifie therefore your members which are on the earth It doth not appeare what we shall be and we know that when he shall appeare we shall be like him Of this imperfection Calvin hath a notable saying In tit 5. 3. parag â— This reparation or restoring faith he is not finished in one moment day or yeer but God bâ— continuall and sometimes slow proceedings abolisheth the corruption of the flesh in his Elect. hee cleanseth them from their filth and consecrateth them temples unto himselfe bâ—renuing according unto true purity all their senses that they may exercise themselves in repentance their whole life time and they know that of
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
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
that the worshipping of them be avoided But we are to uphold the contrary namely that the images and pictures of God or the Saints are not to be tolerated in Christian Churches but utterly to be abolished and removed from the sight of men whether they be worshipped or no. Eight causes of suppressing images in Christian Churches 3. Why images and pictures are to be abolished in Christian Churches THe chiefe causes for which images and pictures are to be abandoned our Churches are The express cōmandement of God is that they should not bee made at all Because that images should be made and set up in Christian Churches it is quite contrary to the expresse commandement of God Thou shalt not make to thy selfe any graven image nor the likenesse of any thing c. And whereas God will have no images made whereby to represent him or at which to worship him in like manner will he not have them retained or kept which are made by others They are instrumēts of Idolatry Because in time of Popery they were the occasion and instruments of horrible Idolatry They are commanded to be abolished if they be made Exod. 23.24 and 34.13 Num. 33.52 Deut. 7.5 Because God precisely commanded all Idols to be abolished and all the corruptions of the true worship of God and of the true doctrine to testifie his wrath and anger against Idolatry The profession of sincere religion so requireth Deut. 7.5 6. 1 John 5.21 In respect of our confession of the sincere worship of God and of our hatred against Idolatry This confession whereby we professe our selves not to be Idolaters consisteth not onely in words but also in actions and in outward shewes and signes Yee shall overthrow their Altars and breake downe their pillars and yee shall cu◠downe their groves and burne their graven images with fire For thou art an holy people unto the Lord thy God Fly Idols namely in heart profession and signes The example of zealous godly Princes herein 1 King 15.13 a King 10.30 18.4 13. Because for the taking away and abolishing of Idols certaine zealous and godly Kings are praised in the Scripture as Asa Jehu Ezekias Josias To avoide offence superstition and Idolatry among our selves For avoiding of offence and perill of superstition and Idolatry lest by retaining of ancient images or by substituting and adding new the same danger come to the Church and to the ignorant people thereby which in times past we see to have issued hence on our Progenitors and Ancestors To avoid the offence of the Jews and other enemies of Christianity That the enemies of the Church by this spectacle having so great a shew of Idolatry be not the more alienated from the Church so that they despite and reproach therefore the truth of God Of this danger God himselfe fore-warneth us in that dreadfull judgement on the Israelites for sparing the Canaanites Judges 2.3 Wherefore I say also I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction So verily the Jews at this day because they see Images and Pictures in the Churches of those that professe Christianity are greatly offended in so much that they prove the more averse from Christianity Their evill successe who of ancient maintained Images We see that Images never brought any good to them which had them but even Gods owne people was for the most part seduced thereby as we may see often in the sacred Story especially in the booke of Judges and in the Kings and in the Prophets So prone and ready is our nature unto this evill which hath after ensuing it most grievous punishments as those which the Lord reciteth by Moses Levit. 26.30 besides many others I will destroy saith he your high places and cut away your Images and cast your carcasses upon the bodies of of your Idols and my soule shall abhorre you In like manner also the Angel of the Lord upbraiding the Israelites that they had made a league with the Idolatrous Cananites Judges 2.3 saith Wherefore I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction For these causes pictures and Images may not be tolerated in Christian Churches but must be taken downe and abolished yea though they be not worshipped 4. How and by whom Images are to be abolished Two things to be observed in abolishing Images IN abolishing and banishing Images two things are diligently to be observed The preaching of Gods true worship before their abolishment That the doctrine concerning the true worship of God be preached before the abolishing of Idols So we reade that Josias did who first commanded Gods Law to be read before all the people and afterward proceeded to the execution of it I meane the suppression and deposition of all Idolatrous abominations For a change in externall matters without declaration and understanding of the causes for which the change must goe on 2 King 23.2 either maketh them Hypocrites or alienateth and changeth their minds and affections from them who are authors of the change Let the word therefore goe before and the Idols will fall to the ground The abolishment must be executed not by private men but by publique authority The Images and the seats of Images their Altars and the like instruments of Idolatry must be taken away not by private men but by publique Authority whether of Magistrates or of the people it the right of Empire and Soveraignty belong unto them and in those places where the Church hath chiefe rule and dominion For so hath God commanded the Israelites and so we reade that the Israelites and their godly Kings put in practice and so also Paul Acts 17.8 being but a private man seeing and disliking the Idols of the Athenians Ephesians and others did not yet himselfe pull them downe and abolish them nor exhort Christians to pull them downe but onely to avoid them because indeed neither himselfe was a Magistrate neither had the Church there the sway and soveraigne authority 1 Cor. 5.12 13. and in this case he giveth this rule What have I to do to judge them also which are without Doe ye not judge them that are within But God judgeth them that are without Object 1. The books of lay-men or the unlearned are profitable and therefore to be retained in Churches Images are the books of the unlearned Therefore they are profitable and may be retained in Churches Answ 1. Such books of lay-men are profitable as are delivered unto them by God But Images are forbidden them by God 2. The Minor is false Habac. 2.18 Zach. 10.2 For the Prophets teach far otherwise as An Image is a teacher of lyes The Idols have spoken vanity Whence we may thus reason We ought not to speake vaine things or
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
Gen. 41.15 But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by man or creatures Ans Some grant that he sinned in so doing namely that he erred following the custome of the Gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make answer othewise also namely that it was not properly an Oath but only an asseveration made for to shew the evidence of the thing comparing it with a thing which was certaine and evident so that the tenure and meaning of such asseveration is that those things which are avouched are as certaine as that man certainely liveth whom he assevereth to live namely as being knowne and yet living or so certaine as he who assevereth certainely wisheth that man to live whom he nameth So also shall the meaning of Joseph's asseveration be As Pharaoh liveth that is as truely as Pharaoh liveth or is in safety or as truely as I wish him to live and to be in safety so truly say I these things The same sense and meaning is to be rendred of the like asseverations as the asseveration of Hannah 1 Sam. 1.26 17.55 20.3.25.26 As thy soule liveth my Lord namely Ely and of Abner As thy soule liveth O King meaning Saul and of David As the Lord liveth and as thy soule liveth speaking to Jonathan And of Abigail As the Lord liveth and as thy soule liveth speaking to David 3. Whether a Christian may sweare or take a right and lawfull oath Foure causes why we may take a lawfull oath THat a Christian may without breach of piety swear by the name of God namely if the Magistrate exact an oath at his hands or otherwise if necessity so require is here proved by foure arguments Gods glory That Gods glory may thereby be advanced For truth and the manifestation thereof is a thing glorious unto God Mans safety That the safety of others may thereby be procured For our safety consisteth in the truth especially in that heavenly truth Authority of Gods word Because a lawfull oath is authorised by Gods word Example of the ancient Church Exception of Anabaptists and the refutation thereof Because it hath been heretofore rightly taken by the Saints of God Here the Anabaptists except against us saying that of ancient it was lawfull for the Fathers in the Old Testament under the Law to sweare but it is prohibited us in the New Testament Therefore to the former reasons we are to adde these for proofe of the contrary unto their opinion Christs ratification of it in the New Testament Mat. 5.17 Christ saith I am not come to destroy the Law but to fulfill it Now he speaketh this of the Morall Law whereunto an oath belongeth Therefore the taking of an oath was not repealed by Christ It is a part of Gods Morall worship The Morall worship of God is perpetuall But a lawfull oath is a part of the Morall worship of God for it is an invocating of God Therefore it is perpetuall The Prophets call it so Esay 65.16 The Prophets describing the worship of the new Church terme it a swearing by the name of God He that sweareth in the earth shall sweare by the true God Therefore the new Church may sweare by the name of the true God It is a seale of faith and truth and a deciding of debates Heb. 6.16 The confirming of faith and truth and the deciding of debates is profitable lawfull and necessary for Church and Common-wealth and glorious unto God But an oath is a confirmation of faith and truth and a deciding of debates An oath for confirmation is an end of all strife Therefore an oath is not onely lawfull for Christians but also necessary Example of Christ and the Saints in the New Testament Mat. 5.18 Rom. 1.9 Rom. 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes 2.10 We have herein the example of Christ and the Saints in the New Testament For Christ himselfe not once but often used a forme of swearing for confirmation of his doctrine Verily Verily I say unto you And Paul in the same case often interposeth an oath God is my witnesse whom I serve in my spirit in the Gospell of his Son that c. I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost I call God for a record upon my soule c. God is my record how I long after you all Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you These and the like arguments and examples do sufficiently shew that doubtlesse To sweare lawfully is granted unto Christians even now also in the new Covenant The Anabaptists object against us that saying of Christ Object But I say unto you Mat. 5.34 35 36 37. Sweare not at all neither by heaven for it is the throne of God nor yet by the earth for it is his foot-stoole neither by Jerusalem for it is the city of the great King neither shalt thou sweare by thine head for thou canst not make one haire white or black But let your communication be Yea Yea Nay Nay For whatsoever is more then these cometh of evill James 5.12 And that of James Before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your Yea be Yea and your Nay Nay lest ye fall into condemnation Answ That by those places alledged not all oathes but rash and unnecessary oathes are forbidden is manifest both by conference of other places and examples of the Old and new Testement and especially by the purpose and scope of Christ who freeing the true meaning and sentence of the law from the corruptions of the Pharisees Two sorts of oathes 1. Direct 2. Indirect Both these oathes are here forbidden and taxing their hypocrisie sheweth that by the third Commandment is condemned not onely all perjury but also all rash oathes superfluous and unnecessary and in them not only those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is understood being dissembled and cloaked by uttering in place thereof the names of creatures For such kind of oathes were then commonly used in ordinary and dayly speech and hypocrites A twofold profanenesse issuing out of the Pharisees accustomed swearing by creatures who did exercise those indirect or oblique formes of swearing By the Temple By the Altar By Heaven c. excused them 1. As if swearing on this wise they profaned not the name of God inasmuch as they expressed not the name of God in their oath 2. As if they were not perjured and forsworne if when they expressed not the name of God in their oath they afterwards brake their faith and oath given in that indirect forme of swearing But
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
that we may not deeme these things to come by chance to us Our comfort for the care God hath over each of us For our comfort that these corporall blessings may be tokens to us of Gods fatherly good will towards us seeing wholesome blessings and benefits are promised and given to the children of God only Wherefore when they are bestowed on us we must be perswaded that we are of the number of them to whom God hath promised to give them Exercise of our faith in the promise of grace Because the desiring and expecting of these blessings is the exercise of our confidence in the promise of grace or it is the exercise of our invocation faith and hope For we cannot promise unto our selves corporall blessings nor desire them except we resolve that we be in favour and except we be assured of spirituall blessings and of Gods good-will towards us Our necessiâ—y Psal 115.18 For our necessity that we may do the will of God here on earth which without daily bread we cannot here do The dead praise not thee O Lord. Expectation of all goodnesse from God That the desire of these blessings may be a confirmation in our minds and a profession before the world that God is he who giveth even the least benefits our comfort of Gods continuall care over the whole Church For this our comfort that we may know that the Church on earth shall ever be preserved seeing God heareth us and will give us our daily bread according to his promise 2. How corporall blessings are to be desired Corporall blessings as well as other blessings promised in the Gospel are to be desired With confidence of Gods favour With a confidence and full perswasion of Gods favour because otherwise we are not heard neither are these blessings good and wholesome for us and God may answer that we are not of them unto whom he hath promised these things With a condition of Gods will With a condition of Gods will and pleasure that is with a submitting of our will to Gods will that God would give us what we ask if it please him and as he knoweth they may make for our good and his glory because God hath promised these blessings not with any determined or definite circumstances For God hath not defined in his word what corporall blessings he will give us but as touching spirituall he hath promised expresly that he will give them to every one that asketh them With faith of being heard With faith and beliefe of Gods hearing us so that we certainly belâ—eve that God will give us so much as sufficeth To serve God and our neighbour To this end as thereby to serve God and our neighbour not to satisfie our luxurious desires nor for ostentation They who desire them not after this sort are not heard that is such things are not given them as may tend to their safety and albeit they receive that which they desire yet are they not indeed heard of God because those things which they receive are not good and profitable unto their salvation We are here to observe that the Lord commandeth us in generall to pray for corporall blessings neither hath defined in his word what corporall blessings he will give us and hath with this condition promised to give them us namely as the safety and salvation of every one and the manifestation of his glory requireth The reasons hereof are these Two causes why corporall blessings are conditionally to be câ—aâ—ed 1. Because we oftentimes know not what we aske and what is expedient for us And often we aske things neither profitable to us nor serving for Gods glory or the salvation of others But God knoweth best what is convenient and meet for us for the manifesting of his glory and for the furthering of our own salvation Seeing then we often erre in desiring corporall blessings God giveth none other unto us then such as he knoweth to be meet and profitable for us But spirituall blessings God hath promised not in generall only but both specially and simply without any condition annexed For they are simply profitable unto us and God himself hath prescribed the manner and way which we are to follow in them so that in desiring them we cannot erre For what things God hath simply promised us the same we ought simply to desire and what things he hath specially and absolutely promised us the same must we in like manner absolutely aske and desire So must we simply desire the holy Ghost because God hath simply and expresly promised that he will give the holy Ghost to every one that desireth him 2. That we may learne to be content with those things which we have received of the Lord and submit alwaies our will to his pleasure and purpose So God also for this cause hath commanded us in generall to desire corporall blessings that such a desiring of those blessings may be an exercise of our faith and of the subjection and submitting of our will to the will of God 3. Why Christ comprised corporall blessings under the name of bread UNder the name of bread by a Synecdoche Bread signifieth 1. All nourishment which is an usuall figure of speech to the Hebrews Christ comprised all corporall blessings and such as are necessary for this life as are all food victuals raiment health civill peace This is apparent by the end and scope of the petition For we desire bread for our necessity But many other things are necessary for us Therefore we desire them also under the name of Bread And this Hebrew Synecdoche is found often in the sacred Bible as In the sweat of thy face shalt thou eate bread Gen. 3.19 Psal 41.9 He which did eate of my bread hath lifted up the heele against me Furthermore 2. The blessing of them even our wholesome use Christ did not only comprise things necessary themselves under the name of Bread but also the profitable use of them For bread without the blessing of it is no better then a stone And therefore comprehended he all these things under the name of Bread 1. To bridle and reine our desires The reasons of this Synecdoche and to teach us that we should ask bread only that is only things necessary for us to sustaine our life and to serve God and our neighbour both in our common and proper vocation and calling 2. To teach us to pray that this bread might be profitable unto our salvation that is that those corporall blessings might tend to our salvation or that the use of those corporall blessings might be good and saving unto us For bread without this good and saving use is a stone Now bread is made good and saving unto us 1. If we receive it with faith and with that minde and after that manner and to that end which God requireth to wit if we stick not in the creatures but pierce with our
heed lest he fall A declaration of the miseries of this life A declaration of the miseries of this life lest we should wexe secure and love and cleave to the world A confession of Gods providence A confession of Gods providence whereby as Cyprian testifieth is shewed that the Divell can effect nothing against us except God first permit him that so our whole feare and reverence might bend to God-wards seeing in our temptations that wicked one can doe nothing except power be given him of God Now the Divell hath power over us according as our sinnes reigne in us as it is said Who gave Jacob for a spoile Esay 42.24 and Israel to the robbers did not the Lord because we have sinned against him For they would not walke in his wayes neither be obedient unto his Law And this power indeed is given him to a double end either to our punishment when we offend or to our glory when we are tried c. Thus far Cyprian The order and coherence of the petitions Now we are to observe the order and coherence of these petitions 1. The Lord commandeth us to desire the true knowledge of God and his promise which is the cause of all other his blessings 2. He willeth us to desire that God would governe us by his Spirit and so continually preserve and confirme us in this knowledge 3. That every of us may doe and fulfill thereby his duty in his vocation and calling 4. That he would give us those things whereby every one may doe his duty namely corporall blessings The fourth petition then agreeth with the former because if we must at all be in our own vocation and calling we must live and have things necessary for the maintenance of our life 5. He adjoyneth next after the petition of spirituall and corporall blessings a very fit objection of our unworthinesse That thou mayest give us spirituall and corporall blessings forgive us our debts Wherefore the fifth petition is the ground and foundation of the rest which being overthrowne the rest fall to ground For if thou resolve not that thou hast God gracious and favourable unto thee how shalt thou have him to be mercifull How shalt thou continue in that knowledge which thou hast not How shalt thou doe thy duty and the will of God seeing thou art his enemy and endeavourest the contrary How shalt thou ascribe all things to God How shall they turne to thy salvation 6. After the petition of spirituall and corporall blessings there followeth lastly the petition of our deliverance from evils both present and to come And from this last petition we returne againe to the first Deliver us from all evils both of crime and paine both present and to come that we may know thee to be our perfect Saviour and so thy name may be hallowed and sanctified of us Quest 128. How concludest thou this Prayer Answ For thine is the kingdome the power and the glory for ever that is we aske and crave all things of thee because seeing both thou art our King and almighty thou art both willing and able to give them all unto us a Rom. 10.11 12. 2 Pâ—t 2.9 And these things we therefore aske that out of them not to us but unto thy holy Name all glory may redound b John 14.15 Jâ—â—â—m 33.8 9. Psalme 115.1 The Explication THis last part of prayer serveth to confirme our faith and beliefe or confidence of being heard and obtaining our desire to wit that God will and is able to give us those things which we desire Thine is the kingdome Thine is the kingdome This first reason is drawne from the duty of a King which is to heare his subjects to defend and preserve them Therefore thou O God seeing thou art our King mightier then all our enemies having all things in thy power good and evill evill so that thou art able to represse them good so that there is no good so great which thou canst not give as is agreeing and standing with thy nature and seeing we are thy subjects be present and assist us with thy power and save us as who art loving unto thy subjects and thy protection and safe-guard is alone saving and preserving He is called a King 1. Because he hath power over all creatures 2. Because he is the peculiar King of the Church The power And the power The second reason is drawne from the power of God Heare us O God and give us what we desire because thou art mightier then all our enemies thou art able to give us all things and thou only art able in thee alone resteth this power joyned with exceeding goodnesse The glory And the glory The third reason is taken from the end or finall cause We desire these things for thy glory From thee alone the true God and soveraigne King we desire and expect all good things and professe thee to be the Author and fountaine of all good things And verily because this glory is due unto thee therefore also do we desire them of thee Heare us therefore for thy glory For this petition and expectation of all good things from thee is nothing else but the attributing and yeelding unto thee thy due glory and honour and especially because thou wilt also for thy glory sake give us those things which we desire For what things serve for thy glory the same wilt thou performe and do but those things which we desire serve for thy glory therefore thou wilt give them us Give us therefore these things that we desire and the glory shall returne and redound unto thee if thou deliver us For so shall thy kingdome and power and glory be manifested Object We seeme to bring perswasive and moving arguments unto God whereby we may move him to doe what we desire But in vaine are reasons used to him who is unchangeable God is unchangeable Therefore in vaine use we these reasons unto him Ans This is a fallacy putting that for a cause which is no cause For we grant this argument in respect of God but not in respect of us For we do not when we thus speak use reasons to move God or perswade him to do it but to perswade our selves that God will do this and to confirm and assure us that we shall be heard and to acknowledge our necessity and the goodnesse and truth of God Wherefore these reasons are not adjoyned to our prayers as thereby to move God but only to confirme and assure us that God will doe what we desire because these are the causes why he doth it Thou art a most good King therefore thou wilt give these things to thy subjects Thou art most powerfull and mighty therefore thou wilt shew thy power in giving these gifts which are most great and which can be given of none other but of thee alone It shall be to thy glory therefore thou wilt doe it because thou hast care of
thy glory Quest 129. What meaneth this particle Amen Ans That the thing is sure and out of doubt a 2 Cor. 1.20 2 Tim. 2.13 For my prayer is much more certainly heard of God then I feele in my heart that I unfeignedly desire the same The Explication THis particle is added not as a part of the prayer but it noteth and betokeneth 1. A true and sincere desire wherewith we wish that we may be heard that the thing we aske may be sure and certaine unto us and that God would condescend and answer unto our request 2. A certainty and profession of our confidence or confirmation of our faith whereby we trust that we shall be heard Wherefore the word Amen signifieth 1. So be it and sure and certaine be that which wee desire 2. So God being not unmindfull of his promise truely and certainely heare us FINIS Soli Deo Laus Gloria A large Alphabeticall Table containing all the chiefe and remarkable points contained in this BOOKE A ABsolution How the word of God doth absolve and condemne 485. Actions All actions are not sins in themselves but by accident 209. No action evill in it self in respect of God 210. Adultery The meaning of the word Adultery 601. Vide Chastity Affability What it is 613. Afflictions How many kinds of them 103. How they are punishments and how crosses ibidem Eight causes of them on the godly 104. The comforts which they have in them 105. 106. Three causes of the afflictions of the godly 161. All. Why all men are not saved by Christ but the faithfull onely 132. Whether Christ died for all 298. A reconciliation of those Scriptures which seeme to make for Christs dying for all 298. 299. Amen What it signifies 655. Angels What good Angels are 189. They are finite ibid. How they are called the children of God 190. They are the Ministers of the Elect. ib. Why called Powers 191. of evill Angels ibid. Christ called an Angel 256. Two reasons proving it ibid. c. Anger Gods anger against sin 165. Annointed Vid. Christ Why Christ is so called 226. What this annointing is ib. the Analogie betweene the signe and the thing signified 227. Christ is annointed spiritually 228. Why God cannot be said to be annointed ibidem and yet in what sort Christ may be said to be annointed according to his Godhead ibidem What the annointing of Christians is 234 What it is to be the partaker of Christs annointing 235. Arrians Their heresies confuted 263. 264. 265. c. Ascension What Christs ascension is 313. whither he ascended ibid. The manner how 314. The fruits of it 320. B BAptism What it is 409. Three things comprehended in it 410. The differences betweene baptisme and the washing of old ibidem Its ends and why it is not to be re-iterated 411. What it is to be baptised into Christs death 412. A two-fold washing in baptisme 413 What the right and lawfull use of baptisme is 414. The proper and improper formes of speaking of baptisme 415. Why baptisme is called the washing of the new birth 416. The baptisme of Infants confirmed by many arguments 417. The Anabaptists Arguments answered about the baptisme of Infants 418. 419. c. How baptisme and circumcision agree and how they differ 423. 424. Beget Begotten How Christ is said to be the only begotten Sonne of God 239. Why according to his manhood be cannot be properly so called 240. Beleeve What it is to beleeve God and IN God 179. what it is to beleeve IN Christ 237. Vid. Faith Blasphemy The difference betweene the blasphemy against God and against the holy Ghost 558. Blessings Wee may desire as well corporall as spirituall blessings 641. why corporall blessings are comprehended under the word Bread 643. Body How the parts of mans body are attributed to God 152. The Image of GOD in man doth not argue a bodily shape ibidem The similitude of mans body to declare our union with Christ 234. Of the bodies resurrection Vide Resurrection 372. 373. The ubiquity of Christs body confuted 459. Borne Five causes of Christs being borne of the Virgin Mary 272. The benefit of it 272. 273. Bounty In what the bounty of God is seen 164. Bread The breaking of Bread is one of the names which the Lords Supper yet retaines 427. Two things signified by it 434. Foure causes why this ceremony is yet retained ibid. whether Bread and Wine are the very body and bloud of Christ in the Sacrament 436. why the Bread is called the body 455. their Analogie 456. How corporall blessings are contained under the name of Bread 643. how we call Bread in the Lords Prayer Ours ibid. why Daily Bread and This Day 644. Brother Brotherhood Of our Brotherhood with Christ 240. Buriall To what end Christ was buried 300. C CAtechisme Catechising What. 25. who were the Catechumeni 25. 26. The originall and perpetuall use of Catechisme 26. The parts and points of it 27. Why necessary ibidem Its ends 29. Ceremonies What they are with their severall sorts 588. whether the Church may ordaine ceremonies 589. Chastity What it is 602. It s contrary vices 602. 603. c. Vide Adultery Christ Hee is perfectly just foure waies 115. why Christ is the Sonne and not Father nor holy Ghost 118. 119. why all are not saved by him and why the faithfull onely 132. why hee is called Jesus a Saviour 220. his office and benefits differ ibidem He is our most perfect Saviour 223. whom he saveth 224. why Jesus is called the Annointed 226. 227. he is annointed spiritually 228. Vide Annoint Christs Propheticall function what 229. Vide Prophet Why he is called the Word 230. why a Priest with the circumstances thereof See the word Priest Why Christ is a King and what his Kingdome is Vide King 233. Christ is our head in three respects 235. how Christ can be called the onely begotten Sonne of GOD when we also are called his sonnes 238. Of Christs God-head 241. his God-head proved by our Regeneration 251. Christ the Sonne of GOD a person really distinct from â—he Father and the holy Ghost 257. Christ hath the whole God-head entire 258. The properties thereof 259. he is equall in honour with the Father and the holy Ghost 260. Christians Why wee are so called 233. what our annointing is 234. Our Propheticall function and Priesthood 236. Church A definition of the doctrine of the Church 1. Reasons why GOD would have his Church distinguished from other Sects ibidem Notes of the Church 3. The parts of its doctrine with the differences from other Sects 3. 4. The difference betweene Church-doctrine and Philosophy 3. 4. How the Church-doctrine was delivered of God and how confirmed 4. 5. Reasons why the Scriptures depend not on the Church 5. Objections against this answered 6. 7. The Papists brag of their Churches not erring 16. Not the Church but the holy Ghost is Judge of the Word 21. Three Rules for having the
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
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
these we returne a threefold answer For 1. The like causes are found in all events for which the Scripture affirmeth those events afore recited to have beene done or to be done by the counsell and decree of God namely the glory of God and the safety of his chosen The causes therefore of all events being like we are to judge alike of all For all wise men confesse that a generall is well gathered out of the enumeration or numbring of many singulars or particulars then when as there cannot be alledged any different or unlike example Neither doth any of the godly and such as conceive aright of the immeasurable wisedome of God deny that God hath most good reason for all things which are done albeit they are not known to us whereby all things are referred to those two last ends Wherefore those things which God hath not fore-told or hath not by the speciall testimony of his word shewed to be done by his will are no lesse to be thought to depend upon his secret government than those things which he hath by plaine words expressed that himself either would doe hereafter or before had done 2. We see the Scripture it self not only to attribute the particular events of all both specials and generals unto Gods providence but further to transferre and apply the same to all the specials and generals which it speaketh of singular and particular examples Wherefore the Scripture will have the same also to be understood of all individuals and singulars For Gen. 8.1 Psal 135.7 John 9.3 Exod. 4.11 2 Sam. 17.14 Psal 53. 1 Kings 174. Mat. 10.29 As God brought the winde upon the earth so doth he bring the winde out of his treasures As he would that he of whom it is spoken should be borne blinde so doth he make the deafe and the dumbe him that seeth and the blinde As he destroyeth the counsell of Achitophel so he frustrateth the counsels of the Gentiles As he commanded the Ravens to feed Elias so one Sparrow falleth not to the ground without him As Christ could not be taken before the time appointed by God so can no evill happen to any of us but at such time and place and such manner as pleaseth God For therefore doth the Scripture to teach us how to collect and gather recount so many examples of Gods providence 3. There are also places of Scripture wherein the general referring of all things to the providence of God is plainly expressed or is signified by a Synecdoche which figure of speech we use when we signifie the whole by a part or a part by rhe whole or by the comparing of lesser things with greater or greater with lesser Ezek. 12.25 The things that I shall speake shall come to passe And God speaketh not only those things which he revealeth unto us but whatsoever also from everlasting he hath decreed and purposed with himself Infinite almost are the testimonies which demonstrate that the providence of God extendeth it self to all things but these now shall easily suffice For by these verily it is apparent That even every the least and smallest thing both good and bad is ruled by the providence of God yet in such wise as that those things that partake of the nature of good are not only done according to the providence of God that is God not willing neither commanding nor working them but permitting by his providence and directing them unto the ends by him appointed but also by the providence of God as the cause but those thigns which are evill are done according to the providence but not by the providence of God that is God willing commanding and working them For all good things are done God willing them evill God permitting And God willeth those things by his will which he liketh worketh and commandeth He permitteth those things which he neither liketh nor commandeth nor worketh nor furthereth but which he condemneth forbiddeth and punisheth That appeareth especially out of those testimonies which are alledged concerning reasonable creatures For they shew that all reasonable creatures both Angels and men and those both good and bad are ruled and governed by Gods providence but so that whatsoever good is in them that is from God himself who worketh this in reasonable creatures but whatsoever ill is in them is of themselves being by nature evill not of God who is most good All good things God himself worketh in reasonable creatures but evill things he permitteth in respect of other things that are good The reasons and arguments to prove things to be done by the providence of God The reasons whereby is demonstrated That the providence of God extendeth it selfe to all things are almost the same with those which prove that there is a providence of God Gods omnipotency Nothing can be done without his will who is omnipotent Therefore nothing can be done God simply not willing it because he is omnipotent Wherefore whatsoever is done in the world that must needs be done God willing it either simply as God simply willeth good things or after a sort as hee in some sort willeth even those things which are evill His wisedome It is proper to him that is most wise not to suffer any thing which is in his power to be done without his will and counsell And how much the wiser he is so much the more largely doth his government extend it selfe But God is a governour infinitely wise Isa 40 2â— and hath in his power all things Why sayest thou O Jacob and speakest O Israel My way is hid from the Lord and my judgment is passed over of my God Therefore he suffereth nothing to come to passe without his certain and determined counsell And further if the number of things were infinite yet were God sufficient for the administring of them seeing he is of an exceeding and infinite wisdome And therefore he easily taketh care of all things that are created which although they be many yet in themselves and most of all in respect of Gods infinite wisedome they are finite and limited God willeth the ends of all things He that willeth the end or consequent of any thing or event he willeth also the meanes or antecedent of that event whereby the end is come unto But GOD willeth the ends of all things and events whether good or bad Therefore he willeth universally all things which are and are done if not simply yet in some sort and respect For whatsoever things are or are done in the world either they are the end and consequent or the antecedent and meane whereby to attaine unto the end The Major is manifest The Minor is thus proved God will that is good But of all things there are some ends most good otherwise God by reason of his immense goodnesse would not permit them to be done Prov. 16.4 The Lord hath made all things for his owne sake yea even the wicked for the day of evill Therefore the
ends of all events are wrought by the will of God God is the first cause The first cause is that which doth not depend of any other but whereof all second causes and their actions and motions depend and are governed But God is the first cause of all things Therefore God and his counsels and works do not depend or are governed of any other but all other things of him neither according to others actions doth he determine of his but himself decreeth all things so to be done that is God hath not therefore determined or decreed any thing for that he fore-saw the second causes would so doe but therefore all things shall be so for that they are so determined or decreed by him Now to depend of another is upon consideration first had of anothers action whether present or past or to come to be moved thereby to determine and doe a thing The unchangeablenesse of God fore-knowledge What God unchangeably fore-knoweth he also unchangeably willeth from everlasting But God from everlasting fore-knoweth unchangeably all things even those things which are most mutable Therefore hee would from everlasting unchangeably all things either simply or in some sort and respect The Minor is manifest The Major is thus proved All certain and unchangeable prescience or fore-knowledge dependeth on an unchangeable cause But there is no unchangeable cause besides Gods will for all second causes are in themselves changeable and might not have been Therefore Gods will alone is the cause of his unchangeable prescience that is God therefore fore-knoweth that a thing shall be so because he willeth and decreeth it to be done so either simply or in some respect For if he simply would it not it could never have been done and fore-known of him The summe is Gods wil and decree is the cause both of the event and of the foreseeing or knowing of it but the fore-seeing is not the cause of the effect Moreover prescience in God is not severed from his will and working as in creatures but they are both but one thing differing in consideration only Hath he said it Mum 23 19. and shall he not doe it And hath he spoken and shall he not accomplish it God the cause of all good as it is good All naturall good things are from God as the first cause But all the faculties motions actions of all things as they are meerly such are naturall good things that is things made and ordained of God in nature Therefore all are from God their authour and effecter and are wrought by Gods providence In him we live Acts 17.28 and move and have our beeing A confutation of certaine Sophismes or Cavils which are wont to be objected against the providence of God moving and governing all and every particular whether good or bad great or small most justly The first of confusions and things disordered in nature NO confused or disordered things have their beeing or are governed by the providence of God But whatsoever things are under the Sunne are confused 1 Cor. 14.3 Eccles 1.4 because all are vanity Therefore they are not ruled and governed by divine providence Answ The Confusions as they are such are not from God as efficient of them but directing them Major proposition consisting of doubtfull termes is to be distinguished No confuse things true if they be simply confuse are governed by the providence of God that is the providence of God working them as they are confuse All things that are under the Sunne that is humane things are confuse and vaine true but not simply so that no order and good at all lyeth hid and is found in that confusion For if they were such God for his great goodnesse and justice would not permit them to be done Wherefore if by the confusion of the world they collect and conclude that there is no providence there is more avouched in the conclusion then was contained in the premisses or they proceed from that which is in some respect so to conclude the same to be simply and absolutely so For whereas many things in the world are well ordered as the celestiall motions the preservation of the kinds of all things common-weals the punishments of the wicked men many more it may not by this argument be concluded of all things but of those only which are done against the order by God appointed that they are not governed by his providence but those things in which a most manifest order doth appeare shall be an evident testimony of Gods wisedome and effectuall working But if then they conclude that those disordered things are not ruled and governed of God so also shall there be more said in the conclusion than was in the premisses For it followeth thereof Not that the things confuse and troubled but that the confusion or troubling of order which is in them is not of God As the wicked were created of God albeit their wickednesse proceeded not from God but from themselves For every thing is not necessarily avouched of the concrete or subject so qualified which is affirmed of the abstract or quality it selfe Wherefore if it be again replied putting this Major That disordered things are not or are not ruled of God and therfore many things in the world not done by his providence even thus too is the Major diversly faulty For 1. Be it that it be granted that things disordered if they be simply such are not or are not ruled of God There is order even in disordered things yet cannot this be granted of them if both confusion and order in divers respects be found in them Now neither Divels nor men commit any thing so repugnant to the order settled by God wherein albeit in respect of their corrupt will it be most disordered there is not yet the most wise order of divine justice power and goodnesse lying hid under that consusion which themselves had caused and for the most part also the same doth manifestly appeare the event or God himselfe by his word declaring it Great confusion was there in the Jewes detestable murther when they crucified the Sonne of God and yet notwithstanding the hand and counsell of God hath defined and determined nothing with more wonderfull order and wisedome than the death of his Sonne for our sins All humane things therefore are vaine not in respect of the will and decree or providence of God for if we respect it they are most well ordered even such as in mens judgements seeme most disordered but in respect of men as concerning both the fault and punishment For 1. All our things God not illightning correcting and directing us by his Spirit are evill and displeasing God 2. They obtaine not their expected and hoped events or those at leastwise not firme and stable neither such wherein sound and solide felicity and blessednesse doth consist 3. That wisdome also which is the knowledge of Gods will and a true desire to be