and consolations whereby he plainly teacheth whom and what he will be acknowledged and published by us to be and that hee is not acknowledged or worshipped of any but of them who think according to his word both of him and his will neither is the true knowledge of him found elsewhere then in this word The certainty of this position is hereof most manifest for that all those who imagine God to be other in essence or nature or will then he hath testified himself to be in his own manifestations and revealings do not imbrace and worship at all the true God but another thing of their own framing in stead of the true God according to these sayings Ye worship that which ye know not wee worship that which wee know Joh. 4.22 5.23 for salvation is of the Jewes He that honoureth not the Son the same honoureth not the Father which hath sent him Galat. 4.8 But then when ye knew not God ye did service unto them which by nature are not gods Ye were at that time without Christ Ephes 4.12 and were aliens from from the common-wealth of Israel and were strangers from the covenant of promise and had no hope and were without God in the world Whom ye then ignorantly worship him shew I unto you Acts. 17.23 1 John 2 23. Whosoever denyeth the Son the same hath not the Father But against these things seemeth that to be which Paul saith Rom. 1.19 20. That that which may be known of God is manifest also in men estranged from Christian Religion for that God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are seen by the Creation of the world being considered in his works to the intent that they should be without excuse And Acts 14.15 That God in former ages did not leave himselfe without witnesse and that out of the whole nature of things but chiefly by the minde of man and the difference of things honest and dishonest and by the punishments of the wicked it may in some measure be gathered not only that there is a God but also what he is and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of God But to these objections we answer that there are indeed some true things concerning God manifested otherwise also then by the word delivered to the Church but by them notwithstanding who is the true God cannot be shewed Two causes why tâ—eglimsle of nature is not sufficient to shew who is the true God and that for two causes For first Those things by themselves are not sufficient for to the knowing of the true God it is requisite that we know and professe not somethings only but all things which he openeth of himselfe and would have known Moreover These selfe same true testimonies of God also which remaine in mens mindes and in nature all they by reason of a naturall blindnesse in them and pravity doe many wayes corrupt who in weighing them follow not the light and interpretation thereof drawn from the word of God delivered to the Church when as even of these which might be known by the help of nature many things they do not know many they faine of their own which have nothing agreeing with the nature and will of God and those things which they doe retain and in shew of words professe they farre otherwise understand then they are proposed of God and declared in his word and in the Church understood and so beholding and sounding in their mouth true sentences and sayings concerning God conceive neverthelesse and foster false opinions of him in their mind This answer S. Paul himself expresseth when he addeth Rom. 1.20 21. That they are inexcusable because that when they knew God they glorified him not as God The â—oâ—ce of nature concerning God neither to be rejected no contemned other in â—esned of sufficiency 〈◊〉 â—â—â—-construing Now albiet Philosophicall wisdome cannot therefore shew who is the true God for that concerning the essence nature will and works of God so much as is necessary to be known it doth not teach and is diversly depraved by men so that out of the Church remaineth no true knowledge of God yet neverthelesse that voice of the nature of things concerning God ought not for these causes to be rejected as false or contemned as fruitlesse for neither is that straight wayes false in it selfe which is perversly construed of men neither fruitlesse for all things nor to all men which availeth the reprobate nothing at all to everlasting salvation For God will also out of the Church bridle the lewd and dissolute by the testimonies which their conscience and punishments give of his will anger and judgement and according to them will he have the life and manners of men ruled He will have mans corruption and his justice made more conspicuous and cleer in punishing them who stubbornly withstand the known truth He will by naturall testimonies mens consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church as it is said that men were therefore placed in the theater of the world Acts 17.27 That they should seeke the Lord if so be they might have groved after him and found him Hereof fee Damâ—â—â—en iâ—◠〈◊〉 orthâ—â—â—id Basil â—o 4. conâ—â—unom Rultice Diaconâ— c. 3. 〈◊〉 Acephal 〈◊〉 thesâ— cap 1. ◠〈…〉 a. cap. 5. 〈◊〉 Meâ—aâ—â— 12. c. 7 〈…〉 somâ—â—â— Scipâ—oms He will also have them who are converted to him to be more confirmed by the consent of nature and the word as the often alledging of naturall testimonies in the Scriptures declareth Lastly hee will the imperfection of naturall knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himselfe in his word God cannot be defined 1. Because he is immense 2. Because his essence is unknown unto us yet some way he way be described according to the measure which himself hath revealed of himself and that so that the description of him shall comprehend such attributes or properties the persons and principall works of the Deity as by them the true God may with halfe an eye be discerned from idols The description of God according to Philosophy The description of God according to the â—uâ—es of Divinity Philosophically he is described on this wise God is an eternall mind or intelligence sufficient in himselfe to all felicity most good and the cause of good in nature But Divinity hath taught the Church of God a more full and ample description of him which is in this sort God is a spirituall essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe immutable and of an immense power wisdome and goodnesse just true chaste mercifull bountifull most free angry and wroth with sin which essence is the
justice and law Now in a divers manner and respect to will and not to will the same and yet to determine on that part whereof the reasons seeme strongest is not in us much lesse in God absurd or repugnant The waste of Israel which the Assyrians wrought God willeth as a punishment which his justice of right did require he willeth it not but condemneth and afterwards most grievously revengeth it in the Assyrians in asmuch as it was not the execution of Gods wrath but a fulfilling of their own wrath and lusts against his law So God willeth that all should obey his word and be saved 1. In respect of his love towards all for he is delighted with the death of no man God willeth the obedience of all as concerning his commanding it unto all but not as concerning his secret working of it in whom he will 2. In respect of his commandement and inviting of all to repentance But he will not that all be converted and so be saved in respect of his working or efficacy that is he commandeth all men indeed to repent and beleeve and promiseth life to all that beleeve but he doth not any where promise that he will work by his spirit in all that they should beleeve and be saved For if he would this it must needs be that either all should obey Gods commandements and be saved or that God should not be omnipotent Repl. If God willeth one thing in signification or by his commandement and willeth effectually or by his efficacy and working another he shall be changeable and a dissembler Answ This doth not thereof follow God no dissembler For even when he willeth effectually those actions which are sins he doth indeed detest them as they are sins and when he commandeth obedience he doth in earnest exact it of all But this will of signification or commandement of God doth not testifie or declare what he will work in all but what agreeth with his mind what he alloweth what he requireth and what every one oweth unto him God therefore dissembleth not neither is contrary to himself because he doth not in all places nor at all times manifest his will unto his creatures and his will of punishing is not disagreeing from his law The fourth Sophisme of contingency and liberty or freenesse Gods government doth not take away but establish the liberty of the creatures will THat which is done by the unchangeable decree of God is not done contingently and freely But all things are done by the unchangeable decree or counsell or providence of God Therefore nothing is done contingently and freely Answ The Major is either particular and so concludeth nothing or being generally understood is most false For An effect which is the same in subject and matter is changeable and unchangeable necessary and contingent in respect not of the same cause but of divers of which together it is produced and doth depend and whereof some are changeable some unchangeable In respect therefore of the second and neerest causes some effects are necessary and certain which are produced out of causes alwaies working after one sort some are changeable which have a changeable cause that is such as is not alwaies working after one sort and producing the same effects In respect of the first cause namely the decree of God which is unchangeable all effects are unchangeable and most certain even those which in respect of second causes are most uncertain As That the bones of Christ should not be broken it was a thing contingent in respect of the bones which in their own nature might as well have been broken as not broken as also of the Souldiers who as concerning the nature of their will might have chosen to doe either but in respect of the decree of God it was necessary for by his decree were the wils of the Souldiers so ruled that they could not then neither would chuse the contrary Wherefore the unchangeablenesse of the decree of God which is a necessity by supposition or conditionall doth not take away either the contingency of events or the liberty and freenesse of a created will but rather maintaineth and confirmeth it For God accompâ—isheth his decrees by reasonable creatures according to the condition of their nature when as by objects represented and shewed to their understanding he inclineth and bendeth their will that it should with free and inward motion chuse or refuse that which seemed good from everlasting to God and was decreed of him For if when God worketh well by evill creatures there is not taken away in them through the decree or providence of God and his good working that which is accidentall to them that is corruption how much lesse shall that be taken away which is essentiall unto them even to work freely So the blessed Angels are changeably good as concerning their nature but they are unchangeably and necessarily only good according to Gods decree and directing of them and yet freely so that how much the more effectually they are moved by the Spirit of God so much the more freely and with greater alacrity and propension they will and doe onely that which is good Judas the Jewes Herod Pilate the Souldiers delivered and crucified Christ freely Acts 5.28 and with great willingnesse and pleasure and yet they did whatsoever the hand and counsell of God had determined before to be done Object 2. That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing is therefore done contingently neither by Fortune nor Chance but all necessarily which is the Stoickes doctrine of fate or destiny Here before wee answer to this objection wee must know the signification of the words and the difference between the opinion of the Stoickes and Christians Necessarily is that which cannot be otherwise than it is The difference between necessary and contingent things Contingent is that which is indeed or is done but might notwithstanding not have been or have been done otherwise Necessity therefore and contingency is the order which is between the cause and the effect unchangeable or changeable And because the effects follow of their causes unchangeably either in respect of the nature it selfe of the causes or in respect of some externall cause which designeth and appointeth another cause to a certain effect and because also the effects themselves cannot be more unchangeable than are their causes therefore there is said to be a double necessity The difference between absolute necessity and necessity of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply unpossible in respect of the nature of the cause or subject whereof it is affirmed as are the essentiall and personall properties of God to wit God is God liveth God is just wise c. God is the eternall Father Sonne and holy Ghost The other is necessity of
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
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
coyne some false-hood Suspiciousnesse is to take things well or ambiguously spoken in the worser part to suspect evill things of those that are good or to suspect without cause or also to make too much of true suspicions What suspiciousnesse is It is lawful for us sometimes to suspect Mat. 10.16 17. except wee will be fooles Beware of men be yee wise as serpents and innocent as doves But it is one thing to conceive a suspicion and another to dwell on it and continually nourish it What suspicion is Foure sorts of evill and good suspicion Now suspicion is an opinion of evill of some man for some probable cause whether true or apparent Suspicion is two-fold Good and Evill 1. Evill suspicion is when it proceedeth from a cause either altogether false or unsufficient as when a cause is feigned where no cause is or when our neighbour is innocent Good suspicion is when wee suspect on good ground or cause sufficient 2. Evill suspicion is when on bare suspicion wee determine something Good suspicion when the matter is left in suspence as long as there are probable reasons on both parts 3. Evill suspicion is when on suspicion wee take counsell how to harme some man Good suspicion doth the contrary 4. Evill suspicion is when on suspicion we conceive hatred Good suspicion doth the contrary In the excesse foolish credulity and foolish Flattery What Credulity is Credulity is hastily or unadvisedly to interpret any thing or to assent to one without just and probable cause or to beleeve a thing of another when there are manifest and probable reasons to the contrary What Flattery is Flattery or assentation is to praise or like things not to be praised thereby to get either the goods or favour of another man Fairnesse of mind is an assistant or speciall kind of truth Therefore it is also here together with truth commanded III Vertue Simplicity Simplicity which is open truth without wrinckles or fetches and compassings or it is a vertue which doth properly and plainly speak and doe such things as are true right and declared in arts and common life Truth is tempered with simplicity and fairnesse of mind or conditions The contrary vices The extremes of simplicity are Feigned simplicity and doublenesse in manners and conversation IV Vertue Constancy Constancy which is a vertue not departing from the knowne truth neither altering his purpose without good and necessary causes but constantly speaking and doing such things as are true just and necessary Or it is a vertue persisting in the truth once found knowne and approved and in the like manner professing and defending the same Constancy is necessary for the preservation and maintenance of the truth The contrary vices therefore it is here also commanded The extremes hereof in the defect are Vnconstancy or Lightnesse which is to alter true purposes and opinions without reason In the excesse the extremes are Pertinacy or Stoicall Stiffenesse and rigour which is a vice arising from a confidence in his owne wit or from pride and ostentation refusing to yield or depart from his opinion albeit it be such as hee seeth by strong reasons to be false but persisting in false opinions or unjust or unprofitable actions V Vertue Docility Docility or a readinesse to learne which is a vertue searching after the reasons of true opinions easily beleeving and yielding to those that teach or shew better things and that upon certain reason and framing his will ready to assent unto true or probable reasons and to leave those things which before hee held and imbraced The same are the extremes of Docility which are of Constancy whereunto also this Docility is necessary The contrary vices for Constancy without Docility degenerateth into Pertinacie and Docility without Constancy degenerateth into Levity Now all these vertues which have been numbred agree and are linked very well one with another For Truth must be tempered with Fairnesse of mind and Simplicity perceived and knowne by Docility preserved and maintained by Constancy And so these former vertues are required to the being of Truth the three vertues following are required to the profitable being of Truth in the world VI Vertue Taciturnity Taciturnity or silentnesse which is a vertue with-holding in silence things secret and unnecessary to be spoken where when and as far as is needfull and avoiding over-much babling and talkativenesse Or it is such a manner of professing the truth whereby secret things whether true or false are kept close and speeches unnecessary and unprofitable are avoided especially untimely and pernicious speeches and such as give offence The contrary vices 1. Pratling 2 Foolish-prating 3. Treachery The extremes hereof in the defect are Pratling Foolish prating and Treachery Pratling is not to be able to keep close any thing but revealeth all things even mens very secrets Foolish prating or futility and folly of speech is to speake unseasonably immoderately and foolishly Treachery is to betray honest attempts and enterprises to the hurt of them whose friend the tale-carrier seemeth or ought to be or not to defend one nor respect his danger when a man ought and may so do likewise to relate and detect things unworthy the mentioning and whose mentioning is harmfull to him to whom it is disclosed or discovered or to informe one of things which must needs be revealed upon no good mind and to no good end Lastly to give information with perjury or a lie In the excesse Haughtinesse Peevishnesse and dissembling of the truth where are necessary or probable causes Peevishnesse or morosity is an overmuch silentnesse In excesse 1. Peevishnesse or morosity 2. Silentnesse and a burying of the truth where Gods glory and the safety of our neighbour or our own or others cause or the love of our friend requireth us to speake VII Vertue Affability Affability or readinesse of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary and probable cause or it is a vertue easie entertaining the mutuall talks of others and giving signification of good will in conferences speech and gestures Or gentlenesse facility affability consist in giving eare and making answer to others Vide Arist Eth. 4. cap. 4. The contrary vices with some signification of good will The same are the extremes of affability which are of taciturnity or silentnesse likewise levity assentation or affected and laboured affability Silentnesse without affability becometh morosity or peevishnesse and affability without silentnesse becometh pratling and foolish prating babling out things hurtfull unnecessary vaine or secret Therefore Taciturnity and affability are vertues of neere affinity VIII Vertue Urbanity Vrbanity or pleasantnesse which is a vertue of speaking the truth with a certain grace and elegancy to teach comfort exhilarate and nip or touch or it is a certain sauce of truth and speech to wit the
which they never learned He can make the earth fruitfull and bring forth fruit without the help of husbandmen He can sustain the nature of man without food as Moses and Christ forty dayes Therefore it s not a necessary labour that is undertaken or any cause of the thing we hope and expect whiles Schollars ply their bookes and studies Teachers goe to their schooles Husbandmen to their ploughes entring their shares harrowes and engines into the ground and each man spends his life time to maintaine life You see upon what rockes of blinde madnesse the Divell doth split unhappy men which having neither learned the grounds of Piety or the more excellent Arts nor list to take the paines of learning them are forward notwithstanding to seeme what they least of all be and dare exalt themselves against the knowledge of God and bring the eternall wisdome under their censure And they have as little wit as modesty when as for their opinion they alledge the example of them that were converted by miracle as Paul or those indued with extraordinary gifts as the Apostles at the Pentecost or the multitude of them that heard the Gospel and did not beleeve or the Scriptures which speake of the office of the holy Ghost We know and acknowledge that by the blessing of God God can without the labour of teaching or learning convert those that he will And this to be the end of miracles The end of miracles that it may appeare that the order whereby God is effectuall in nature is made and freely preserved by him We so certainly know that conversion is the gift of God alone as that by how much it is a greater and more wonderfull worke to restore lost man to salvation than to make him not having any being by so much the more were it impudency and madnes Conversion greater than Creation to attribute this conversion more than that creation to the efficacy of mans voice But withall we know this too for a certain that it pleaseth God by the foolishnes of preaching to save them that beleeve Why it pleaseth God so to do there is no necessity he should give us an account yet he lets us understand some reasons of that his counsell but he propounds not the same reasons to the godly and godlesse To the godlesse he gives this reason Reasons why God converts by mans ministry 1. In regard of godlesse 2. In regard of godly Because by this meanes hee would before the whole Church and their consciences also being witnesse more manifest his justice in condemning the malice of those that oppugne the word revealed But other kinde of reasons take place in our consideration namely such as make for our instruction and consolation viz. Whereas the voice of the ministry and all our thoughts of God are darksome through which we now see God and his will the Lord admonisheth us of the greatnesse of our fall whereby it cometh to passe that wee no longer now injoy the very sight of God but he speaketh to us at a distance and as by an Interpreter and so exciting us that we aspire to that celestiall Schoole in which we shall immediately see God who shall be all in all Besides the Lord would not have the searching meditation and profession of the doctrine concerning him and his will even in this life to lye secret onely in the mindes of men but would have it audibly to sound and to be set forth in the assemblies And therefore tyed us with all possible necessity unto this doctrine promising thereby to recover us againe to salvation And so when God would make men to be co-workers with him in the most excellent divine work giving us to his only begotten Sonne for that purpose how could he have more manifested his great esteem of our miserable nature We averre therefore that the reading hearing knowing of this doctrine is a necessary meanes of our conversion Necessary not in regard of God but in regard of us not as if God could not any other way convert as a Carpenter cannot build an house without his tooles but because God will not convert any other wav It is true it is true indeed that true faith is nones but Gods gift and worke alone but such a gift and worke as the holy Spirit workes in us by hearing of the Word 1. Cor. 3.6 Paul planteth Apollo watereth but God giveth the increase To the same effect also Paul calleth the Gospel by him preached the power of God to salvation Rom 1.16 Ephes 4.11 the Apostle saith He hath given some Apostles some Prophets some Evangelists some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministry and the edification of the body of Christ Can a more glorious speech be uttered touching the office of teaching Let us not therefore take upon us to be wiser than God neither let us so much regard the pride contumacy and mischiefe of those that contemne the voice of the Gospel as thereby the lesse to love and respect the fruit and efficacy of the divine ordination in the meanes of mercy Nor let the sluggishnesse and obstinacy of some Schoolemen prove impediments of all good proceedings and goodnes who perswade others that instruction study and doctrines to get or increase vertue are unnecessary things but rather with obedient thankfull mindes let us injoy that sweetest consolation whereby we are assured that neither our endeavours are unpleasing to God nor undertaken in vaine according to that Eccles 11.1 Cast thy bread upon the waters for after many daies thou shalt finde it And 1 Cor. 15.58 Your labour is not in vaine in the Lord. Matthew 18.20 Where two or three are gathered together in my Name I am in the midst of them Unlesse these promises were known to be certain amidst so great outrages of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankinde of which its too truly spoken The most are naught the best teacher or the greatest lover of the common good should be in the unhappiest condition hardly sitting fast in his own place For mine owne part I feele my selfe to be so affected that mee thinkes my sorrow permits me not to stand in this Pulpit but shuts up my speech within my bowels and jawes but that I know for certain that in this our assembly there are whose hearts entertaine the tâ—e and saving doctrine are inflamed with the holy Spirit in a due manner knowing calling upon God being lively temples of him shall hereafter praise him in the celestial Quire We speak not this to that end as if we did expect equal knowledge understanding or the same gifts of the holy Spirit in all men For the Apostle commands us Rom. 12.3 To think soberly of our selves according as God hath dealt to every man the measure of faith But all them that will be saved must of necessity hold the same foundation that is that
3 Why this comfort alone is sound and good THat this comfort alone is sound and true it is apparent 1. Because it alone faileth us not no not in death For whether we live or dye we are the Lords And Rom. 14.8 Rom. 8.35 who shall separate us from the love of Christ Neither death nor life c. 2. Because it alone standeth impregnable and invincible it alone sustaineth and assoileth us against all the assaults and attempts of Sathan For Sathan thus giveth the on-set 1. Thou art a sinner Comfort makes answer But Christ hath satisfied for my sin and hath redeemed me by his precious bloud that now I am no longer mine own The temptationâ— of Sathan with their remedies out of this only consolation but belong unto him 2. Sathan againe assaileth thee Thou art a child of wrath and an enemy of God Ans I am so by nature and before reconcilement but I am reconciled by God through Christ and received into grace and favour with him 3. Againe he casteth in thy teeth But thou must dye the death Answ Christ hath delivered me from the power of death and I know that by Christ I shall escape out of the hands of death into life eternall 4. Hee urgeth further But in the meane time many miseries happen unto the godly Answ Our Lord and Master guardeth and defendeth us in them and effecteth that they work for our good 5. He yet replieth But how if thou lose the grace of Christ For thou mayest fall and perish because it is a long steep way to heaven Answ Christ hath not onely merited his benefits for me but also bestoweth them and perpetually preserveth them in mee and giveth me perseverance that I faint not and fall from grace 6. He persisteth What if grace pertaine not unto thee and thou be not of the number of them who are the Lords Answ I know that grace pertaineth unto mee and that I am truly Christs 1. Because the holy Spirit testifieth unto my spirit that I am the child of God 2. Because I have true faith and the promise is generall pertaining to all that beleeve 7. He presseth neerer What if thou have not a true faith Ans I know that I have a true faith by the effects thereof because I have a conscience stedfastly relying on God and an earnest will and fervent desire to beleeve and obey God 8. He assayeth yet once more Thy faith is weake and thy conversation or repentance imperfect Answ True But yet it is entire and unfeigned And I know Luke 19.26 Mar. 9.24 that to him which hath shall be given Lord I beleeve help my unbeliefe In this great and dangerous conflict whereof all the children of God have experience Christian consolation standeth fixed and immoveable and at length concludeth Therefore Christ with all his benefits appertaineth unto me 4 Why this comfort is necessary BY that which hath been spoken it appeareth that this comfort is very necessary for us 1. For our salvation that we faint not nor despaire in temptation and wrestling of conscience 2. For the worshipping of God For that wee may worship God in this life and in the life to come to which end we were created we must come out of sin and death not rush into desperation but be sustained with sure comfort unto the end 5 How many things are required for the attaining unto this comfort THis is resolved in the Catechisme question here immediately following Quest 2. How many things are necessary for thee to know that thou enjoying this comfort mayst live and dye happily Answ Three a Mat. 11.28 29 30. Ephes 5.8 9. The first what is the greatnesse of my sinne and misery b John 9.41 Mat. 9.12 Rom. 3.11 1 John 1.9 10. The second how I am delivered from all sinne and misery c John 17.3 Acts 4.12 c. 10.43 The third what thankes I owe unto God for this delivery d Ephes 5.10 Psal 50.14 Matth. 5.16 1 Pet 1.12 Rom. 6.13 2 Tim. 2.15 The Explication THese three are the whole matter and severall parts of this Catechisme which jump in with that division of Scripture into the Law and the Gospel and are sutable with the differences of those parts as before hath been delivered 1 The knowledge of our misery is necessary for our comfort not that of it self it ministreth any comfort or is it self any part thereof Why the knowledge of our misery is necessary for of it self and in it own nature it terrifieth rather then comforteth us But it is necessary for our comfort To stirre up in us a desire of delivery thence 1. Because it stirreth up in us a desire of delivery as the knowledge of his disease kindleth a desire of remedy in the sick man whereas on the other side if we have no knowledge of our misery we affect not our delivery as the sicke man when he hath no sense nor feeling of his disease consulteth not the Physician Now if we desire not delivery we do not seek it if we seek it not we obtaine it not because God giveth delivery only to those that seek it it is opened only to him that knocketh as it is said in Scripture Mat. 5.6 7.9 Mat. 11.28 Iâ—a 37.15 To him that knocketh it shall be opened Aske and it shall be given you Blessed are they that hunger and thirst after righteousnesse Come unto mee all ye which labour I dwell in a contrite spirit So then That which is necessary to stir up in us a desire of deliverance that is also necessary for our comfort But the knowledge of our misery is necessary for the desire of salvation or deliverance Therefore the knowledge of our misery is necessary for the obtaining of our comfort necessary I say not as a cause working and effecting comfort but as a motive inducing us to pursue after it for of it selfe it breedeth terrour but this terrour is good for us when faith accompanieth it 2. That thereby we may be the more thankefull for our delivery To work in us thankfulnesse for our delivery For we should waxe ungratefull if we understood not out of how great miseries we were delivered because we should never judge aright of the greatnesse of the benefit and so should not attaine unto our delivery whereas that is performed onely to the thankfull 3. Because we can be no fit hearers of the Gospel To prepare and make us fit hearers of the Gospel without the knowledge of our sin and wretchednesse For unlesse by the preaching of the Law concerning sin and the wrath of God there be a preparation made to the preaching of grace there followeth carnall security and our comfort is made unstable because sound retired comfort and carnall security cannot stand together Hereof it appeareth that we are to begin from the preaching of the Law after the example of the Prophets and Apostles that thereby men may be cast
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
faith is a good work if it be joyned with an application of those things whereto it assenteth that is with confidence Repl. Historicall faith is a good work though it be not joyned with confidence because it is an effect of the Spirit of God Therefore the divels have good works even without peculiar application and confidence Answ Historicall faith is a good work in it selfe Historicall faith which is good in it selfe is made ill by an accident but it is made ill by an accident for that the reprobate do not apply those things to themselves which they know and beleeve to be true Wherefore the divels are said to tremble for that they doe not think that God is towards them also such as he is described in his word good mercifull c. The summe is As the substance it selfe of the divels and other things which they retaine still of their first creation so also both the knowledge and faith which they have concerning divine matters are in themselves very good because they are the effects and gifts of God but they are made evill by an accident even by reason of their abusing of them for that they referre them not to this end as to shew themselves gratefull unto God the author of these good things and to magnifie him for them A beleeving inclination in infants though not an actuall beleefe Against this That all the elect are said to have faith some thus reason Object Many infants are of the elect and yet have not faith Therefore all the elect have not faith Ans They have not indeed actuall faith as men of ripe years but they have a power or inclination to beleeve which the holy Ghost as it fitteth for their capacity and condition worketh in them for whereas the holy Ghost is promised unto infants hee cannot be idle in them Wherefore that remaineth still which before was confirmed That all the elect have faith And further this I adde That faith is necessary for all the elect Faith and the profession thereof necessary for five causes and not only faith but the confession of faith also to those which are grown in yeers and understanding 1. Because of the commandement of God Thou shall not take the Name of the Lord thy God in vaine therefore thou shalt take it aright Exod. 10.7 Mat. 10.32 33. Hee that shall confesse me before men him will I confesse also before my Father which is in heaven 2. Because of the glory of God Let your light shine before men c. 3. Because faith is not idle Matth. 5.16 but as a fruit full tree manifesteth and sheweth it selfe by confession 4. For our salvation For with the mouth man confesseth to salvation 5. That we may bring others to Christ And thou being confirmed convert thy brethren 4 Rom. 10.10 Now we know that we have faith 1 By the testimony of the holy Ghost and by the feeling of a true faith in our selves that is by a true and unfained desire of receiving the benefits offered by Christ Luke 22.32 for hee that beleeveth Three wayes how to know that we have faith knoweth that he doth beleeve as the Apostle testifieth I know whom I have beleeved And because we have the same spirit of faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speak Hee that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 2 Cor. 4.13 1 John 5.10 By the strife and conflict within us of faith and doubtfulnesse By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith whereof wee spake in the definition of faith some dispute on this wise Object 1. They who may fall before the end of their life into sin and damnation cannot be certain of their salvation and everlasting life This is proved because to be certain and to be in possibility to fall are contrary one to the other But we all may slide and fall away It is false therefore which is taught in the definition of justifying faith to wit That everlasting life is given us and so our faith to be certain and assured of it Answ To be in possibility of falling or failing that is finally is contrary to the certainty of our salvation But they who are once enriched by God with true faith do not fall finally Repl. 1. All that are weak may fall finally We are all weak Therefore we may all fall finally Ans The Major is to be distinguished True faith may faint for a time but cannot fall finally All that are weak may fall finally true if they stood by their owne strength But wee who are beleevers stand preserved and upheld by the grace and power of God Therefore can wee not finally fall for whom God hath once imbraced with his favour them hee will not nor suffereth to fall utterly from his grace Though hee fall hee shall not be cast off for the Lord putteth under his hand Psal 37.24 Repl. 2. But God hath no where promised that he will keep and preserve us in his grace finally Answ Yes hee hath promised and expressed it both in the place afore-named and elsewhere John 10.28 29. I give unto them eternall life and they shall never perish neither shall any pluck them out of mine hand My Father which gave them mee is greater then all and none is able to take them out of my Fathens hand I and my Father are one Rom. 8.38 I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come c. shall be able to separate us from the love of God which is in Christ Jesus Repl. 3. But it is said Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Therefore perseverance dependeth not on God promising but of our selves And therefore it is doubtfull standing upon a doubtfull ground Answ This is a fallacy reasoning from that which is no cause as if it were a cause For by this very exhortation hee goeth about to nourish make perfect and preserve the safety of the faithfull For God useth such threatnings thereby to retain the godly in their duty that they may not wax proud and please themselves But hereof it doth not follow that hee permitteth the perseverance of the godly in faith and grace to their own strength and arbitrement Moreover Paul in that place speaketh not to particular men but to the body of the Church of Corinth in which many were hypocrites Wherefore they who will truly beleeve must certainly resolve that God will save them for if hee will have us assured of his present favour and grace towards us hee will also have us assured of that which is to come because God is unchangeable Repl. 4. Solomon saith Eccles 9.1 Man knoweth not whether
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
born of the Virgin Mary 2. Because God is not changeable and therefore the Deity is not changed into flesh 3. Because the Word took flesh and was not changed into flesh What then doth Christs conception of the holy Ghost signifie and import Three things thereby are signified The forming of Christs flesh Luke 1.35 That the masse of his humane nature was created or formed in the wombe of the Virgin miraculously and besides the order of things disposed of God in nature by the immediate working and operation of the holy Ghost without the seed and substance of man The power of the most High shall over-shadow thee Object But wee are also made of God Answ Wee are made of God mediately Christ immediately The sanctifying of Christs flesh That the holy Ghost did the same moment and by the same operation cleanse this masse and from the very point of the conception sanctifie it in the mothers wombe that is sith it became not the Word Foure causes of this sanctifying the Sonne of God to assume unto himselfe a nature polluted with sinne he therefore caused that originall sinne should not issue into it and that for these causes 1. That hee might be a pure sacrifice and a sufficient ransome for our redemption Hee hath made him to be sinne for us which knew no sinne 2 Cor. 5.11 that wee should be made the righteousnesse of God in him 2. That he might also sanctifie us by his sanctitie and holinesse For if Christ had been a sinner he could not have satisfied for us but himselfe should have remained in death Therefore could hee not have been our sanctifier neither by merit nor by his power and efficacy Heâ— 2 11. 7 16. For hee that sanctifieth and they that are sanctified are all of one Such an High Priest it became us to have which is holy harmelesse undefiled separate from sinners 3. It was not agreeable unto the Word the eternall Sonne of God to unite personally unto him humane nature being stained and defiled wherein he dwelleth as in his own Temple For God is a consuming fire 4. That wee might know that whatsoever this Sonne speaketh Deut. 4 2â— it is the will of God and the truth For Whatsoever is borne of flesh which is sinfull and not sanctified is flesh falshood and vanity Object But he was borne of a mother which was a sinner Why then should not Christ have sin Answ The holy Ghost doth best know how to sever sin from mans nature For sin is not the nature of man but came else-whence even from the Divel Mary therefore was a sinner but the Masse of flesh which was taken out of her substance was by the operation of the holy Ghost at the same instant sanctified when it was taken The uniting of his flesh to his God head The third thing which is sanctified in that Christ is said to be conceived by the holy Ghost is the union of the humane nature with the Word For the flesh of Christ was together both created or formed and also sanctified and united to the Son of the holy Ghost immediatly but of the Father and the Son by the Spirit The sense and meaning then of this Article Which was conceived by the holy Ghost is The full meaning of the Article conceived by the holy Ghost 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ 2. That he separated all uncleannesse and contagion of originall sin from this conceived off-spring 3. That he united in the very moment of the conception the flesh with the Word in a personall union It is added further in the Creed that he was born of the Virgin Mary that is of the Virgins substance Five causes why Christ was born of the Virgin Mary namely that we might know him to â—e and that chiefly for these causes True man That the truth of the humane nature assumed by the Son of God might hereby be signified unto us to wit that he was conceived by the power of the holy Ghost and born true man of the substance of Mary his Mother that is Though the flesh of Christ were miraculously conceived yet it was taken and born of the Virgin Tâ—â—â— seed of David That wee might know Christ our Mediatour to be the true seed of David that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seed of David Isaac and Abraham of whom also the virgin Mary her selfe came yea of the very selfe same masse of Adam whereof both they and wee are The Messias That it may certainly appeare unto us that this Jesus born of the Virgin is that Messias promised unto the Fathers Behold a Virgin shall conceive Esay 7.14 Gen. 3.15 and beare a Sonne The seed of the woman shall break the head of the Serpent For it was fore-told by the Prophets that the Messias the Redeemer of mankinde should be borne of the stock of David and that by a miraculous conception and birth having a Virgin for his Mother Wherefore seeing both that is both the prophesies and the miracles are in this Jesus fulfilled there can be no doubt but that this is the Messias true man and true God the reconciler of God and man Without sin That this Christs birth of a Virgin might be a testimony that he is pure and without sin sanctified in the wombe of the Virgin by the vertue of the holy Ghost A signe of our new birth John 1.13 That wee might know the Analogie which is between Christs nativitie and the regeneration of the faithfull For Christs birth of the Virgin is a signe of our spirituall regeneration which is not of bloud nor of the will of the flesh nor of the will of man but of God Quest 36. What profit takest thou by Christs holy conception and nativitie Ans That he is our Mediatour a He. 7.26 27. and doth cover with his innocency and perfect holinesse my sins in which I was conceived that they may not come in the sight of God b 1 Pet. 1.18 19. 1 Pet. 3.18 1 Cor. 1.30 Rom. 8.3 4. Esay 53.11 Psal 32.1 The Explication Two benefits of Christs conception and nativity TWO benefits wee reape from Christs conception and nativity Confirmation of faith A confirmation of our faith that hee is the true Mediatour Consolation A consolation that we through this Mediatour are justified before God The reason hereof is because he cannot be a Mediatour between God and men who is not himself man who is not righteous who is not united with the Word that is who is not by nature true God and true man and of sufficiency and ability to bestow on us his salvation purchased for us For such an High Priest it became us to have which is holy harmlesse underfiled separate from sinners
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures CHrist suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The God head died this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
Moone and as the faithfull witnesse in heaven They shall be my people and I will be their God and David my servant shall be King over them and they all shall have one shepheard The Kingdome and dominion and the greatnesse of the kingdome under the whole heaven Dan. 7 27. Esay 9.7 Luke 1.33 shall be given to the holy people of the most High whose kingdome is an everlasting kingdome and all powers shall serve and obey him The increase of his government and peace shall have none end Of his kingdome shall be no end It was therefore needfull that the humane nature which was the seed of David should be raised that it might raigne 2. The Mediatour who was to be our brother and true Man should ever make intercession for us and as an everlasting Priest appeare for us before God Psal 10.4 Rom. 8.34 Thou art a Priest for ever according to the order of Melchisedech It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for us 3. Christ Jesus the Mediatour which is to be true Man should be Mediatour both by his merit and by his efficacy or power For it sufficed not that he died for us but he was further to bestow through his power his benefits upon the Church and us all who by dying or by his death had obtained for us righteousnesse that is the holy Ghost life and glory eternall For both belong unto the Mediatour who therefore obtaineth them for us by his intercession and death But he could not have bestowed them had he remained in death sith then hee should have had no being And he who is not or hath no being worketh nothing In him also the same benefits are therefore placed by the God-head that he should make us partakers of them John 1.16 Of his fulnesse have all we received Neither ought it to seem any marvell that Christ doth bestow the same benefits on us which he obtained of the God-head by his death for us For a man may both obtaine a thing of one for another and also bestow the same on him for whom he obtained it As be it that one maketh request for thee unto a Prince for a gift of a thousand crowns the Prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee he then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could have bestowed the benefit of his death upon us by his God-head by the meanes whereof we are justified and regenerated and begin faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection and by man to judge the world 1 Cor. 15.21 so also hath he decreed to bestow these gifts by Jesus-Man that the same might be and continue Mediatour who is true God and Man Therefore also it was requisite that Christ should remaine for ever our brother and our head and that we of the other side being ingâ—affed into him by a true faith should alwayes remaine his members John 15.4 Abide in me and I in you For in the seed of David is grounded our salvation My servant David shall feed them for ever Now he had not continued our brother Ezek. 34.23 neither â—ad we been his members if his humane nature had continued in death Which â—hing all the testimonies doe confirme which attribute an eternall kingdome unto â—he seed of David For on that kingdome is our salvation grounded and the kingdome of Christ the Son of David could by no meanes have been eternall if his hunane nature had continued in death Ob. But in the old Testament before his incarnation or humiliation Christ without his humanity did bestow the same benefits on the Fathers which he bestoweth on us in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same things before his coming which he doth after his coming in the flesh Therefore it was not necessary that Christ for this cause should become man and suffer death Answ But neither had he then done those things except he should have been afterwards man and have continued alwayes man so neither now should he doe the same if he had not risen and if he did not retaine the nature which he took for ever John 5.27 The Father hath given the Son also power to execute judgement in that he is the Son of Man Our salvation Rom. 4 25. He rose for our salvation and that in three respects 1. For our Justification Our Lord Jesus Christ was delivered to death for our sins and rose againe for our Justification Now the resurrection of our Mediatour was requisite for our justification 1. Because without the resurrection his satisfaction had not been perfect nor his punishment finite and except his satisfaction had been perfect and his punishment finite we could not have recovered out of everlasting death from which the Mediatour was so to deliver us as that he should utterly overcome it in us If then our Mediatour was utterly to vanquish and overcome death in us he ought then so to die as to overcome death first in himselfe and so to fulfill indeed that which was foretold Death is swallowed up into victory O death where is thy sting O grave Hos 13.14 1 Cor. 15.54 Mat. 27.42 where is thy victory and so should confound his enemies which cast in his teeth He saved others himselfe he cannot save Againe Except Christ had overcome death he could not have bestowed his benefits on us which by his death he had merited for us but it belonged to the same party to merit and bestow the Mediatours benefits on us as hath bin heretofore proved neither should we know that he had satisfied for us because if he had continued in death it had been a certain argument that he had not satisfied but was overcome of death of the burden of sin For where death is there is sin or if he had satisfied and yet had remained in death this had bin contrary to the justice of God Wherefore Christ was to rise as well for this end that he might fully accomplish his satisfaction for us as also for this that we might know that he had fully accomplished it and had promerited benefits for us and finally to this purpose that himselfe might apply the same unto us that is that by his merit and efficacy we might be perfectly saved and justified 2. Christ rose for our regeneration For justification or remission of sinnes sufficeth not without the inchoation and beginning of a new life 3. For the preservation or continuance of his benefits towards us our raising againe unto life and glorification God will by this meanes everlastingly quicken and glorifie us
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
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
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
abolished and the signified Pasteover was now exhibited and a memoriall of him was to be signed to the Church or lastly hee gave thanks for the admirable and wonderfull gathering and preserving of the Church Hee brake it That is hee brake the bread which hee took from the table and distributed the same being one among many not any other invisible thing hidden in the bread He brake not his body but the bread as Saint Paul saith The bread which hee brake c. Now he distributed the bread being one among many because wee that are many are one body But the cause for which he brake this bread was to signifie 1. His passion and the separation of his body from his soule Two things signified by the breaking of the bread 1 Cor. 10.16 2. The communion of many with his own body and their bond of union and mutuall love The bread which we breake is it not the communion of Christ For wee that are many are one bread and one body Wherefore the breaking of bread is a necessary ceremonie both in respect of the signification Poure causes why this ceremony is to be retained and in respect of the confirmation of our faith and therefore is this ceremony also to be retained 1. Because Christ hath commanded it Doe this 2. Because of the authority and example of the Church planted in the Apostles time which from the rite of breaking termed the whole action Breaking of bread 3. For our own comfort that we may know the body of Christ to have been as certainly crucified for us as we see the bread to be broken unto us 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of mens minds Take eat This commandement belongeth to the disciples and to the whole Church of the new Testament Whence it is cleer and manifest 1. That the Popish Masse wherein the priest giveth nothing to the Church to be taken and eaten is not the Supper of the Lord but a private supper of him that sacrificeth and a meer stage-play 2. That wee must not be idle beholders of the Supper but religious receivers of it 3. That the Lords Supper is not to be celebrated but in an assembly or congregation where there are such as receive and eat 4. That the Supper is a signe of grace in respect of God reaching out unto us his benefits to be apprehended with a strong faith even as we receive the signe with our hand and mouth This is my body This that is this bread Object Then should it have been said * These Greek pronouns cannot be expressed with the like English particles because the words BREAD and BODY being of divers genders in Greek the Greek pronouns also are divers when as in English our particle THIS serveth for words of all genders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he had said This thing which I have in my hand now that was bread And that it is so to be understood is proved by these reasons 1. Christ took nothing but bread he brake bread and gave bread to his disciples to eare 2. S. Paul saith expresly The bread which he brake is it not the communion of the body of Christ 3. Of the wine it is said This cup is the new Testament in my bloud Wherefore after the same manner it is said This that is this bread is my body which is broken and delivered unto death for you The literall sense if it be properly taken can be no otherwise understood then thus The substance of this bread is the substance of my body But so to understand it is an undoubted absurdity for bread is a masse without life baked of corn and not united personally to the Word but the body of Christ is a living substance born of the Virgin and united personally to the Word Christ therefore calleth the bread his body meaning Cont. Adim c. 12. the signe of his body by a sacramentall Metonymie attributing the name of the thing signified to the signe because he appointeth this bread to be signe and sacrament of his body as Augustine himself interpreteth The Lord doubted not to say This is my body when he gave the signe of his body Wherefore far be it from us that we should say that Christ took bread visibly and his body invisibly in the bread For it is to be observed that he saith not In this is my body Or This bread is my body invisible But This bread is my body true and visible which is given for you Moreover these are the words of the promise added to this sacrament to teach us what the bread is in this use to wit the body of Christ that is what Christ exhibiteth and imparteth to the receivers of this bread and beleevers of this promise even his body or that flesh which in the Gospel hee promised to give for the salvation of the world For this is no diverse promise from that hee delivered in the sixth of John John 6.51 but every way the same concerning his flesh quickning us and the eating thereof profitable to salvation Only here the sacramentall rite is adjoined wherewith the promise is adorned and sealed as if he should say In the Gospel I promised life eternall to all that eat my flesh and drink my bloud now I confirme and ratifie this my promise with an outward ceremony that henceforth they which beleeve this promise and feed on this bread may undoubtedly be perswaded and assured that they verily eat my flesh which was given for the salvation of the world and have life eternall By this promise therefore this bread is made the sacrament and signe of Christs body and Christs body is made the thing signified by this sacrament The union of the signe the thing signified in the Sacrament and these two I mean the signe and the thing signified are united in this sacrament not by any naturall copulation or corporall and locall existence one in the other much lesse by transubstantiation or changing one into the other but by signifying sealing and exhibiting the one by the other that is by a sacramentall union whose bond is the promise added to the bread requiring the faith of the receivers Whence it is cleer that these things in their lawfull use are alwayes jointly exhibited and received but not without faith of the promise viewing and apprehending the thing promised now present in the Sacrament yet not present or included in the signe as in a vessell containing it but present in the promise which is the better part life and soul of the sacrament For they want judgement who affirme that Christs body cannot be present in the sacrament except it be in or under the bread as if forsooth the bread alone without the promise were either a sacrament or the principall part of a sacrament Which for you my disciples that is for
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
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
works unto God but continue in their sins they are condemned for ever 1 Cor. 6.9 for so saith the Scripture Be not deceived neither fornicators nor idolaters nor adulterers Galat. 5.21 nor wantons c. shall inherit the kingdom of God Whereof I tell you before as I also have told you before that they which doe such things shall not inherit the kingdom of God Ephes 5 5. For this ye know that no whoremonger neither unclean person nor covetous person which is an idolater hath any inheritance in the kingdom of Christ and of God For for such things cometh the wrath of God upon the children of disobedience 1 John 3.14 He which loveth not his brother remaineth in death We may farther observe that here is contained another cause of good works arising from the effect of the contrary namely of evill works because they which have not good works but persevere in sin cannot be saved seeing they are destitute of true faith and conversion ON THE 33. SABBATH Quest 88. Of what parts consisteth the conversion of men unto God Answ It consisteth of the mortifying of the old man a Rom. 6 1 4 5 6. Ephes 4.22 23 24. Col. 3.5 6 7 8 9 10. 1 Cor. 5.7 2. Cor. 7.11 and the quickning of the new man Quest 89. What is the mortifying of the old man Ans To be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them b Rom. 8.13 Joel 2.13 Hosea 6.1 Quest 90. What is the quickning of the new man Ans True joy in God through Christ c Rom. 5.1 14.17 Esay 57.15 and an earnest and ready desire to order thy life according to Gods will and to doe all good works d Rom. 6.10 11. Gal. 2.20 The Explication Here followeth the Doctrine of mans conversion unto God the chiefe questions whereof are 1. Whether mans conversion be necessary 2. What conversion is 3. What are the parts of mans conversion 4. What are the causes of conversion 5. What are the effects of conversion 6. Whether mans conversion be perfect in this life 7. In what the conversion of the godly differeth from the repentance of the wicked 1. Whether mans conversion unto God be necessary MAns Conversion unto God in this life is so necessary that without it no man can attaine unto everlasting salvation in the life to come according to the Scripture which saith Except a man be born of water and of the Spirit John 3.5 Luke 13.3 1 Cor. 6 9. Gal. 5.21 2 Cor. 5.3 Mat. 25.10 hee cannot enter into the Kingdome of God Except yee repent yee shall all likewise perish They which doe such things shall not inherit the Kingdom of God If we be clothed we shall not be found naked Hereunto belongeth the example of the foolish Virgins which are shut out from the Marriage because they had not burning Lampes filled with oyle And to this purpose is it that Christ gave commandement Let your loyns be girded about Luke 12.35 40 46. and your lights burning Be ye also prepared therefore for the Son of man will come at an houre when ye think not And againe The Master of that servant will come in a day when he thinketh not and at an houre when he is not ware of and will cut him off and give him his portion with the unbeleevers And here may we take up that notable sentence of S. Cyprian against Demetrianus When wee are once departed hence there remaineth no longer any place for repentance there is no work of satisfaction Here life is either lost or gained Here we procure eternall salvation by our worship of God and fruit of faith Neither let any man be bindered by sin or force from coming to obtain salvation For no repentance is too late for him that is yet abiding in this world c. Hence it appeareth how necessary conversion is unto the godly or those who are to be justified and saved and therefore that in our exhortations to amendment of life or conversion the foundation or ground is to be laid concerning the absolute and simple necessity of conversion it selfe in all those which are to be justified 2. What mans conversion unto God is THe Hebrew word signifying mans conversion is Thescubah the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distinguish these two words Mat. 27.3 Heb. 12.17 Rom. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.11 29. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their judgement is spoken only of the repentance of the godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also the repentance of the wicked for of Judas it is said that hee repented himselfe where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and of Esau it is said that hee found no place to repentance where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed Howbeit of God Saint Paul saith The gifts of God are * We have no one English word to answer unto Resipiscentia for our English Repentance expresseth rather the Latine Poenitentia which agreeth as well to the wicked as to the godly without repentance and the Septuagint when they speak of God use either word indifferently It * repenteth me that I have made Saul King The holy One of Israel will not * repent The difference therefore is very little or none at all save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth properly a change of the minde or understanding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuateth an alteration of the will and purpose Now in mans conversion there is a change of both these parts the understanding and the will The Latines have many appellations and names whereby they expresse the same For they call it Regeneratio Renovatio Resipiscentia Conversio Poenitentia Among all these the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well interpreted in Latine by Resipiscentia there being the same reason of both names For as the Latine Resipiscentia is derived from Resipisco which signifieth to wex wise after we have done a thing so the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wex wise after an error or fault committed to re-call or retract our judgement and opinion and to alter an evill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Poenitentia that is repentance or penitency and this Poenitentia is said to be derived either from Poenitet which signifieth to be grieved and to repent or from Poema which signifieth paine and punishment because the griefe which is in repentance is as it were a punishment or as Erasmus is of opinion from pone tenendo as if to repent were to apprehend and lay hold on a latter advisement or to know and understand a thing after it is done However it be yet the name of Poenitentia or repentance is more obscure than the name of Conversio or
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
in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
we perceive by the works of faith true obedience and true conversion For exercise of our faith That by good workes our faith may be exercised cherished strengthened and advanced For they who give themselves over to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in God as being appeased and favourable unto them For wee have through faith only a feeling of Gods favour towards us and a good conscience If yee live after the flesh ye shall die I put thee in remembrance Rom. 3.13 2 Tim. 1.6 that thou stir up the gift of God which is in thee by the putting on of my hands To grace our calling Ephes 4.1 That by good workes wee may shew forth and grace our life profession and calling I pray you that ye walke worthy of the vocation wherewith yee are called For avoiding of punishments Mat. 7.19 Rom. 8.13 Psal 39.12 That we may escape temporall and eternall punishments Every tree that bringeth not forth good fruit is cut downe and cast into the fire If yee live according to the flesh ye shall die Thou with rebukes doest chasten man for sin To obtaine rewards 1 Tim. 4.8 That we may obtain at Gods hands corporall and spirituall rewards which according to the promise accompany good works Godlinesse is profitable unto all things c. For except God would have the hope of rewards and the feare of punishments to be motive causes unto good works hee would not use them in admonitions promises and comminations III. We must doe good works also in respect of our neighbour To edifie him by our example 2 Cor. 4.15 Phil. 1.24 That wee may be profitable to our neighbours by our good example and so edifie them In respect of our neighbour and that All things are for your sakes that most plenteous grace by the thankesgiving of many may redound to the praise of God That I abide in the flesh is more needfull for you To avoide offence Mat. 18. â— Rom. 2.24 That offences may be avoided Woe be unto that man by whom offences come The Name of God is blasphemed among the Gentiles through you To winne the faithlesse unto Christ Luke 22.32 That we may winne unbeleevers and by our words and deeds and example convert them unto Christ When thou art converted strengthen thy brethren Here the question is moved Whether good workes be necessary to salvation Some have defended simply and peremptorily that they are necessary thereunto others on the contrary have maintained stifly that good works are pernicious to salvation Both formes of speech are ambiguous and scandalous especially the latter which seemeth to condemne not onely the confidence on good works but also the study and desire of performing them Wherefore the latter is utterly to be rejected The former must thus be declared or expounded That Good workes are necessary to salvation not as a cause of our salvation nor as a merit deserving such a reward but as part of salvation it selfe or an Antecedent of salvation which is to come after or as a meanes without which we cannot attaine the end And after the same sort also may be said That good workes are also necessary unto justice and righteousnesse or unto justification or in them that are to be justified namely as a consequent following Justification wherewith Regeneration is unseparably joyned But yet I would not use these kindes of speaking 1. Because they are ambiguous and doubtfull 2. Because they breed contentions and administer occasion of cavalling unto the Adversaries 3. Because the Scripture doth not use them which must be followed of us in speaking more safely say that good works are necessary in them that are justified and them that are to be saved To say that they are necessary in them who are to be justified is an ambiguous kind of speech seeing it may be so understood that they are required before Justification and so become a cause of Justification But Augustine hath rightly refuted this opinion saying Good works goe not before them that are to be justified but follow them that are justified Hence ariseth a direct answer to this objection Obj. That is necessary to salvation which whosoever have not they cannot be saved But they which have no good workes cannot be saved as it is said in the 87. Question of this Catechisme Therefore good works are necessary to salvation Ans We answer by distinguishing the Major proposition That without which no man can be saved is necessary to salvation that is either as a part of salvation or as some necessary precedent of salvation and so we grant the conclusion but not as a cause or merit of salvation If the Major be thus understood wee condescend unto it For good works are very necessary to salvation or rather in them that are to be saved for it were better so to speak and avoid ambiguity as a part of their salvation and as a precedent thereof but not as a cause or merit 6. Whether good works merit any thing before God THis sixth Question ariseth out of the fifth as the fourth did out of the third For when men heare that we receive rewards of God by our workes they presently conclude that we merit somewhat by them Wherefore we are to know that good works indeed are necessary and therefore are to be done also for the rewards insuing them Out works merit not at Gods hands but yet that they merit nothing no not the least of Gods gifts either corporall or spirituall The reasons hereof are most true and evident Because they are imperfect and that 1. In parts 2. In degrees Gal. 5.17 Our works are imperfect as well in parts as in degrees of accomplishment In parts because we omit many things which the Law prescribeth and do many evill things which it prohibiteth and alwaies mingle evill with good as both Scripture and experience testifieth The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that ye doe not the same things that ye would Now imperfect works not only merit nothing but are also condemned in the judgement of God Cursed is every one that continueth not in all things c. They are imperfect in degrees Deut. 27.26 because the best workes of the Saints are uncleane and defiled in Gods sight seeing they are not done by such as are perfectly regenerate nor with so great love of God and our neighbour as the Law requireth The Prophet saith even of good workes Esay 64.6 Wee have all been as an uncleane thing and all our righteousnesse is as filthy clouts Phil. 3.8 Paul Pronounceth as much of his I think all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whom I have counted all things losse and doe judge them to be dung that I might winne Christ Thus
Civill as that the seventh day is to be allotted for the ministery and service of God that the tenths and first-fruits are to be given to the Priests that adulterers are to be stoned that theeves are to be amerced with a foure-fold restitution 6. The ceremoniall and the civill lawes also are types or figures of other things for whose cause they are ordained The Morall signifie or prefigure nothing but are signified by the rites and ceremonies 7. The Morall are the end for which other lawes are to be made or they are the principall service and worship of God The ceremoniall and civill serve for the morall ordinances that to them obedience might be rightly and duly performed that a certaine time and certaine rites may be observed in the publike ministery of the Church that the ministery it selfe may be maintained and preserved 8. The Ceremoniall giveth place unto the Morall the Morall giveth not place unto the Ceremoniall The Morall Law the Naturall and Decalogue differ The Decalogue is the summe of the Morall lawes What difference is betweene the Morall Law the law of Nature and the Decalogue which are scattered through the whole Scripture of the Old and New Testament The Naturall law doth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the naturall law is darkned by sins and but a little part only concerning the obedience due to God was left remaining in mans minde after the fall for which cause also God hath in his Church repeated againe and declared the whole sentence and doctrine of his law in the Decalogue Therefore the Decalogue is a restoring and re-entring or re-inforcing the law of Nature and the law of Nature is a part only of the Decalogue The distinctions of these lawes are to be knowne both in respect of the differences of the same without the knowledge whereof their force and meaning cannot be understood and also in respect of their abrogating and lastly for the knowledge and understanding of their use 4. How far the Law is and is not abrogated by Christ THe common and true answer to this demand is That Moses Ceremoniall and Civill Law is abrogated as touching obedience and the Morall Law also as concerning the curse thereof but not as concerning obedience thereunto The Ceremoniall and Civill are abrogaâ—ed as touching their obedience and the reasons hereof That the Ceremoniall and Civill or Judiciall lawes are so abrogated by Christs coming that they now binde none unto obedience and in our times carry no shew of lawes is proved Dan. 9.27 Psal 110. 1. Because the Prophets in the Old Testament foretold of this their abrogation and cancelling Christ shall confirme the Covenant with many for one weeke and in the middest of the weeke he shall cause the sacrifice and oblation to cease Thou art a Priest for ever after the order of Melchisedech 2. Christ and his Apostles in the new Testament have expresly desciphered this abrogation of the Ceremoniall and Judiciall Law Acts 7.8 Heb. 7.11 12 13 18. 8.8 9 10 11 12 13. Acts 15.28 29. And in stead of many testimonies it shall suffice to alledge that one Canon of the Apostles Councell It seemed good to the holy Ghost and to us to lay no more burden on you than these necessary things 3. The causes being altered the Lawes also depending thereon are altered But the causes of the Ceremoniall and Civill Laws were one that the people of the Jewes of whom Christ was come might by this forme of worship and regiment be distinguished from other Nations untill his coming another that they might be types of the Messias and his benefits both which causes have now ceased since the exhibiting of the Messias 1. The distinction of Jewes and Gentiles is now taken away Hee is our peace which hath made of both one Ephes 2.14 and hath broken the stop of the partition wall in abrogating through his flesh the hatred that is the Law of commandements which standeth in ordinances In Christ neither circumcision availeth any thing Gal. â— 15 nor uncircumcision but a new creature 2. That the signification of the ceremonies is fulfilled by Christ is every where taught Heb. 9.8 Luke 6.16 Col. 2 16. Whereby the holy Ghost this signified that the way unto the Holiest of all was not yet opened The Law and the Prophets endured untill John Let no man condemne you in meat and drinke Against the abrogation of the Ceremoniall Law the Jews thus object Object 1. Moses religious orders or worship were by vertue of the commandement annexed to them Aâ—câ—â—tation of Jewish objections against this doctrine Gen. 1â— 13 Exod. 12.24 Psalâ—â— 132.15 Exod. 31.16 to continue for ever and the Jewish kingdome by Gods promise Circumcision is an everlasting covenant The Passeover was to be kept holy by an ordinance for ever This is my rest for ever The Sabbath is an everlasting covenant Thy throne O God endureth for ever Therefore Moses forme of religion and polity was not to be repealed by Christ Ans In this argument the fallacy of taking that to be simply averred which is spoken but in part is twice used For the Major proposition treateth of an absolute perpetuity the Minor of a restrained and limited perpetuity sith that in the testimonies alledged an infinite or unlimited perpetuity of the Jewish ceremonies and kingdome is not promised but a continuance untill Christ who was to be heard after Moses For the particle Holam signifieth every where in Scripture not eternity but the continuance of a long and yet definite time So is it used in that text of Scripture And hee shall serve him for ever that is untill the yeare of Jubilee as appeareth by the conference of that Law Exod. 21.6 with the Law touching the year of Jubilee enrolled and registred Levit. 25.40 Againe to grant that which they urge in their Minor that an absolute perpetuity is promised in the fore-rehearsed quotations yet this perpetuity is not of the types and shadowes themselves but of the spirituall things signified and figured by them to wit that their truth shall endure for ever in the Church yea though the signes and shadowes be by Christ abolished For thus doth Circumcision continue unto this day and thus is there a perpetuall Sabbath in Christs Kingdome and shall be perpetuall in life everlasting Lastly thus the kingdom of David is established for everlasting in the throne of Christ Object 2. The worship which lizekiel in his fortieth Chapter and so forth to the end of his Prophecie describeth pertaineth to the Kingdome of the Messias and is therein to be retained But that worship is meerely typicall and ceremoniall Therefore a typicall and ceremoniall kind of worship is to be retained in the Kingdome of the Messias whence this inference is good that the Jewish religion and polity or forme of government was not to be abolished but reformed rather
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
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
the mutuall duties of both parties commanded For when God commandeth the duty of inferiours towards superiours he doth also of the contrary command the duties of superiours towards inferiours and when he commandeth Parents to be honoured he will withall that both they be as Parents to us and also behave themselves as worthy of honour that is to doe the duty of Parents and seeing he prescribeth the duty of Parents it must needs be that he also injoyneth the duties of others who beare rule whereas they are comprehended under the name of Parents So also he commandeth the duties of children when he commandeth them to honour their Parents and therein also not onely the duties of children but of all inferiours also because he will that all superiours be honoured of the inferiours Hence we easily answer that objection Object God in this Commandement willeth only our Parents to be worshipped which is the duty of inferiours Therefore he commandeth nothing here to superiours Ans I deny the consequence of this reason and rather by retortion of the argument thus conclude Because he commandeth Parents to be honoured Therefore he prescribeth the duties of superiours For when he giveth the names to the superiours he giveth them also the thing it selfe or that from whence they have the name and if God will have them to be honoured he will also have them to doe those things that are worthy of honour And albeit sometimes wicked men beare rule and therefore are unworthy of honour yet the office is to be distinguished from the persons and whose vice we ought to detest their office we must honour because it is Gods ordinance Seeing then the superiours are to be honoured in respect of their office it is manifest that so far forth onely we must yeeld obedience to them as they passe not the bounds of their office The promise is That thy dayes may be long in the land which the Lord thy God giveth thee This promise God annexed to this Commandement 1. That by so singular a benefit proposed as a reward he might the more invite us to the observing and keeping hereof 2. To signifie how greatly he esteemeth that obedience and how grievously he will punish those which doe against this obedience 3. To signifie how necessary this obedience is For this obedience towards Parents is a preparing and a motive cause to the whole obedience of the Laws which follow Saint Paul alledging this promise saith That this fifth Commandement is the first Commandement with promise that is Ephes 6.2 with speciall promise or of a certaine particular blessing which God promiseth to them that performe obedience And the blessing or benefit which he promiseth is long life Object The first Table hath also a promise adjoyned Therefore this Commandement is not the first with promise Ans This Commandement hath a speciall promise the first Table hath onely a generall Object But long life seemeth not to be any blessing or benefit by reason of the misery of this life Therefore it is a fruitlesse promise Ans This cometh but by an accident For long life is a blessing by it selfe though it be joyned with misery Repl. 1. A good thing joyned with great evils is rather to be wished away then wished for But long life is joyned with many evils Therefore that blessing by reason of the accidents seemeth rather worthy to be wished away from us then to be wished to come unto us Answ A good thing is to be wished away from us if it have accompanying it greater evils But God promiseth unto the godly together with long life a mitigation of calamities and a long fruition of Gods blessings even in this life Moreover the worship and celebrating of God in this life is so great a good that the calamities of this life ought not to enter the balance or stand in comparison with it Repl. 2. The wicked also and disobedient are long lived Therefore long life is not a benefit proper to the godly Answ 1. A generall rule is not overthrowne by the varying of a few examples For the disobedient for the most part perish after an evill manner and untimely The eye that mocketh his Father let the Ravens of the valley pick it out Prov. 30.17 Prov. 20.10 He that curseth his father or his mother his light shall be put out in obscure darkenesse Ans 2. Corporall benefits are bestowed on the godly for their safety and salvation and therefore are tokens and arguments to them of Gods good will towards them but on the wicked such are bestowed partly that they being thereby called and invited to repentance may become more excuselesse in Gods judgement partly that the godly and elect which are mingled among the wicked may enjoy these blessings Repl. 3. All godly and obedient children are not long lived yea many of them dye speedily Answ 1. Againe a generall rule is not overthrowne by the varying of a few examples For the greatest part of the godly are long lived 2. Promises of corporall blessings are understood with an exception of chastisement and of the Crosse 3. That crosseth not this promise because unto them their translating into a better life is a most ample and large recompence of long life Three parts of the obedience of this Commandement The parts of the obedience of this Commandement are three 1. The proper vertues of superiours 2. The proper vertues of inferiours 3. The vertues common to both The proper vertues and defects of superiours distinguished according to their duties and functions 1. THe duties and functions of Parents are Foure duties of Parents Mat. 7.9 1 Tim. 5.10 Ephes 6.4 Deut. 4.9 Prov. 13.1 Prov. 19.18 The opposite sins to those former duties of Parents 1. To cherish and nourish their children 2. To defend and protect them from injuries 3. To instruct or commit them to be instructed of others 4. To rule and governe them by domesticall discipline The same duties belong unto Tutors who succeed in the roome and place of Parents The sinnes therefore repugnant to the duties of Parents are 1. Not to provide and minister necessary sustenance unto the children or to bring them up in riot 2. Not to defend their children against injuries or not to accustome them to patience and gentlenesse or to offend in a foolish over-tender love for some small or no injuries done unto them 3. Not to instruct or take care that their children be instructed according to their owne and their childrens ability or to corrupt them by their evill instructions and examples 4. To bring them up in idlenesse and licentiousnesse of sinning not to chastise their children as necessity requireth or to be too fierce and cruell unto them beyond their duty or the degree of the fault committed Two duties of Schoole masters 2. The duties of Schoole-masters or Teachers 1. To teach and instruct their Schollers faithfully seeing they are in the place of Parents 2. To rule and governe
God and trust in the goods of fortune is not content with such things as God giveth by lawfull meanes but desireth still more and more and laboureth to pull and hale unto it by right and wrong whatsoever it affecteth and giveth not where God will that we should give In the excesse Over-lashing Prodigality which giveth beyond reason and without need with a rejoycing in such excessive larges Of this vice it is said Sick art thou Arist Eth. lib. 4. cap. 1. V. Hospitality who takest delight in lavishing V Hospitality Hospitality which is one kinde of liberality namely liberality and bountifulnesse towards travellers and strangers especially towards those that are exiles for the profession of the Gospel entertaining them with all duties of hospitality and Christian charity or bountifulnesse towards strangers especially Christians who either suffer exile for Religion or are forced to travell for the confession of the truth The extremes are Inhospitality and Prodigality towards strangers The contrary vices so soaking and drawing dry as it were the fountaine of our bounty that wee have not sufficient necessaries for those who are under our owne charge VI Parsimony Parsimony which is a vertue eschewing and shunning riot and all unnecessary expences of gifts keeping those things which are his own and well gotten and profitably imploying them to his own use and theirs that belong unto him neither spending more than he seeth to be needfull The affinity between Liberality and Parsimony Liberality hath Parsimony accompanying it and they both are two means between the same extremes that is between Covetousnesse and Prodigality because Liberality without Parsimony degenerateth into Prodigality and Parsimony without Liberality degenerateth into Covetousnes and Basenesse And therefore he is not liberall who is not sparing neither is hee sparing who is not liberall Liberality enlargeth our giving according to ruled reason Parsimony restraineth the same according to ruled reason and spareth so much as is requisite for necessary uses So then these two vertues are exercised in the same matter and between the same extremes and therefore the same vices which are contrary to Liberality are repugnant also to Parsimony VII Frugality Frugality which is an oeconomicall or houshold vertue disposing of things well gotten honestly wisely and profitably for matters profitable and necessary or defraying charges upon such things ever as are necessary and fruitfull The difference between Parsimony and Frugality This vertue is of neer affinity with Parsimony Parsimony consisteth in giving moderately Frugality or Thriftinesse consisteth and dependeth on a right bestowing of that which is ours with discretion Both are placed under this Commandement because Prodigality or Over-lashing the contrary unto both is here forbidden The extremes are the same both of Frugality and of Parsimony to wit Prodigality and Covetousnesse or Niggardlinesse Certaine Objections against the former distinction of Rights and Possessions OBject 1. In the Apostles time all things were common Therefore now also all goods ought to be common Answ 1. There is a dissimilitude and a farre different reason in these examples For the community of goods was then both easie to be compassed and necessary to be contrived It was easie because they were few It was necessary because they were in danger lest if they sold them not they should be taken from them by force Now there is neither that easinesse nor necessity Wherefore the Apostles were induced upon good causes why they should then bring in community of goods which causes have long since ceased and now are not 2. They did it not being enforced thereto by any law but freely For their parting with their goods in common was voluntary none was compelled unto it And therefore Peter saith to Ananias Whiles it remained appertained it not to thee Acts 5.4 And after it was sold was it not in thine owne power 3. This custome was of force onely at that time for afterwards upon change of these causes this custome also ceased 4. This community of goods was not in all Churches because in Macedony and in Achaia collection was made of almes which were sent to Jerusalem Object 2. Naturall things are unchangeable Community of goods is naturall Therefore Community of goods is unchangeable and therefore is now also to be observed Answ Naturall things are unchangeable in respect of the Morall Law but not in respect of naturall profit and utility Object 3. Christ saith unto the young man If thou wilt be perfect sell all and give it to the poore Answ 1. The examples have a diverse reason Because this was a speciall calling of a Disciple belonging to an Apostle-ship 2. Christ would thereby signifie how far off hee was from the perfection of the law whereof he gloried 3. Hee saith not Give it in common or put it in the common treasurie but Give it to the poor Object 4. All things are Christs therefore all things are Christians Answ All things are Christians or ours as concerning the right to the thing but not as concerning the right in the thing All things are due unto us but we may not lay hands of any thing before the time Object 5. All things between freinds are common Answ All things between friends are common as touching the use of them and as touching the duties and parts of honesty and commodity or as touching necessary use being levelled by the rule of Reason For wee are to aske things of our friends which wee would have them aske of us But all things among friends are not common as concerning the possession and right because unto every one belongeth a distinct possession and right of his owne goods This possession of goods or distinction of rights is enacted as wee have said by this commandement because if we may not steale we must then possesse our owne and that for these causes 1. To maintaine our selves and ours honestly 2. To yield something for the maintenance of the Ministery 3. For the maintenance of the common-wealth 4. For the maintenance of our friends and reliefe of the poore according to our ability ON THE 43. SABBATH Quest 112. What doth the ninth Commandement exact Answ That I beare no false witnesse against any man a Prov. 19.5 9. and 2â— 28 neither falsifie any mans words b Psalm 15.3 and 50.19 20. neither back-bite or reproach any man c Rom. 1.29 30. nor condemn any man rashly or unheard d Mat. 7.1 Luke 6.37 but avoid and shun with all carefulnesse all kind of lies and deceit as the proper works of the divell e John 8.44 except I meane to stir up against mee the most grievous wrath of God f Prov. 12.22 and 13.5 And that in judgements and other affaires I follow the truth and freely and constantly professe the matter as it indeed is g 1 Cor. 13.6 Ephes 4.25 And moreover defend and encrease as much as in mee lieth the good name and
7.7 What this knowledge of sin worketh by it selfe in the unregenerate and reprobate Thou shalt not lust This use of the law to wit the knowledge of sin and of the judgement of God against sin of it selfe ingendereth in the unregenerate an hatred of God and an increase of sin For so much the more doth nature not yet regenerated desire to commit and excuse sin how much the more the law urgeth and presseth the prohibition and condemnation of sin The law causeth wrath Sin took an occasion by the commandement Rom. 4.15 7.8 and wrought in mee all maner of concupiscence Moreover if those unregenerate be also reprobate then worketh it at length in them a despaire and blasphemy Therefore it is called the ministery of death But by accident the knowledge of sin is in the Elect a preparing of them to conversion 2 Cor. 3.7 What it worketh by accident in the elect and regenerate to wit God by this means constraining and compelling them to acknowledge their owne unrighteousnesse despaire of any help from themselves and by faith to seek for righteousnesse Gaâ—at 3.21 22. and life in Christ their Mediatour If there had been a law given which could have given life surely righteousnesse should have been by the law But the Scripture hath concluded all under sin that the promise by the faith of Jesus Christ should be given to them which beleeve III. In nature restored by Christ or in the regenerate the uses of the Morall law are many Seven uses of the Morall law in nature restored Maintenance of discipline Maintenance of discipline For although this use of the law doth chiefly belong unto the regenerate who are not bridled by the Law of God and righteousnesse as hath been already shewed but by the feare of punishment only and shame not to make open profession of wickednesse abstaine from sin according to that of the Poet The wicked refuse to sin for feare of punishment yet hath it place also in the godly because for the weaknesse and corruption of the flesh prone to sin it is profitable and necessary that both the threatnings of the law and examples of punishment should be set before them also to keep them in good order For God threatneth even to the Saints if they run into grievous offences grievous punishments If the righteous turne away from his righteousnesse and commit iniquity hee shall die for it Acknowledgement of sin Acknowledgement of sin Ezek. 18.24 For this use though it principally belong to the unregenerate yet it concerneth the regenerate also For even to the regenerate the law is a glasse wherein they may see the defects and imperfection of their nature and it instructeth them continually with due contrition to humble themselves in the sight of God and maketh them to profit and goe forward daily in true conversion unto God and faith in God and that as their renewing increaseth so their prayer should increase wherein they beg and crave to be daily more and more conformable to God and his Law Rom. 7.22 23.24 I delight in the Law of God concerning the inner man but I see another law in my members rebelling against the law of my minde c. O wretched man that I am who shall deliver mee from this body of death Concerning both these uses of the law namely the maintenance of discipline and acknowledgement of sin is that saying of Paul to be understood Gal. 3.24 The law is our School-master unto Christ and that as well in the unregenerate elect as in the regenerate For to the former of these it is a preparation to conversion to the latter an increase of conversion seeing faith cannot be kindled in the heart nor consist therein at all except open and manifest transgressions be eschewed and sins against the conscience avoided 1 John 3.7 8. Let no man deceive you Hee that committeth sin is of the Divell Direction in Gods worship Christian conversion Psal 119. sect 14. vers 1. Jerem. 31.33 Ezek. 11.19 36.26 27. The third use of the Morall law is to be a rale of Gods worship and of Christian conversion Thy word O Lord is a lanthorne unto my feet and alight unto my paths I will put my laws in their inward parts and write them in their hearts This use is proper unto the regenerate For although the law also be unto the unregenerate a rule of their actions before conversion yet to them it is not a rule of worship and thankfulnesse towards God as it is to the regenerate Testimony of God who and what hee is The Morall law delivered and expounded in the Church is a testimony of God that there is a God and likewise who and what hee is Testimony of the true Church and true Religion The voice of the law sounding in the Church is an evident testimony shewing which is the true Church and which is true Religion in the world For seeing in the Church alone the doctrine of the law hath been and now is preserved pure and uncorrupt which all other sects have by assenting to manifest errours and impieties diversly corrupted the voice then of the law which soundeth in the Church is an evident disciphering and declaring which is the people of God and which is true Religion in the world Testimony of the excellency of mans nature before the fail It is a testimony of the excellency of mans nature which was before the fall and originall righteousnesse lost in Adam that is it remembreth us of the Image of God in man which was created in him and which is restored in him by Christ Testimony of eternall life It is a testimony of eternall life to come wherein we shall againe perfectly fulfill the law For the law was given to be observed by men But in this life it is not fulfilled of us Therefore there must needs be yet another life remaining wherein we shall live according to the prescript of the law that so at length the law may be fulfilled of us IV. In nature perfectly restored and glorified after this life although the preaching of the law and the whole Ministery shall cease and have an end yet there shall remain in the Elect a knowledge of the law and there shall shine in them perfect obedience thereunto and full conformity with God Therefore then shall be the same uses of the law which were in nature uncorrupt before the fall The Arguments of Antinomists Libertines and other such like profane Heretikes who maintaine that the law is not to be taught in the Church of Christ OBject 1. That which cannot be kept ought not to be taught because it profiteth nothing The law cannot be kept Therefore it ought not to be taught in Christian Churches Answ 1. This is a fallacy alledging a false cause For the impossibility of perfect obedience of the law in this infirmity of our nature is no sufficient cause why
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
pray according to faith and without faith no man can be assured that he shall be heard neither receiveth he what he asketh Considence in the Mediatour A confidence in the Mediatiour that we may resolve that both our person and our prayers please God not for our owne worthinesse but for Christs sake our Mediatour So Daniel prayeth that hee may be heard for the Lords sake Dan. 9.17 John 16.23 Heb. 13 10. and Christ willeth us to pray unto his Father in his Name Our prayers are to be put on our Altar Christ so shall they be acceptable to God Confidence of being heard Confidence of being heard In the former Faith is required whereby we with full confidence resolve that we are through Christs merit just before God and that God is reconciled unto us by Christ Here the faith of being heard is required which cannot stand without the former faith of being justified Because yee are sons God hath sent forth the Spirit of his Son into your hearts which crieth Abba Father Hee that cometh to God must beleeve that God is and that hee is a rewarder of them that seeke him But here in this full perswasion of being heard A difference of things to be prayed for wee are to observe the difference of such things as are to be desired Some gifts are necessary to salvation as spirituall gifts Some are corporall without which wee may be saved Spirituall blessings are simply to be desired with a trust and full perswasion of being heard even that we shall receive them as we desire that is in speciall But gifts which are not necessary to salvation whether they be corporall or else such spirituall as without which wee may be saved these are to be desired verily but with a condition of Gods will and pleasure that he will give them us if they serve for his glory and be profitable for us or that he will give us other of better quality either at this or some other time Wee must follow in asking these benefits the Leper which said Lord if thou wilt thou canst make mee cleane For neither doe the Elect when they aske such things desire simply to be heard For oftentimes wee aske things Matth. 8.2 not knowing what and what manner of things they be and so neither know wee whether the obtaining of them in speciall if we should be heard in them will profit us or be pernicious and hurtfull to us Object Hee that asketh doubtfully asketh not according to faith neither is heard Wee aske corporall blessings doubtfully because wee aske them with condition Therefore not according to faith Answ 1. The Major is either particular or false For the nature of faith requireth that wee be certaine not of all corporall benefits but onely of spiriâ—uall blessings which are necessary to salvation as of remission of sinnes and of life everlasting In corporall blessings it sufficeth if faith submit it selfe to Gods Word and crave and looke for such things as are availeable to salvation Answ 2. The Minor also may be denied For albeit we aske corporall blessings with a condition yet do we not simply doubt of obtaining them For wee beleeve that wee shall receive those corporall blessings which wee aske of God so that they be expedient for us unto salvation and otherwise if they are like to prove hurtfull unto us wee desire not to be heard in that which we pray Therefore we neverthelesse aske in faith while we submit our selves to the Word and Will of God and desire to be heard according to his good pleasure For faith submitteth it selfe to every word and will of God and the will of God is this That wee aske spirituall things simply and corporall conditionally and that we resolve with our selves that we shall receive the former in speciall but the latter as farre forth as they serve for Gods glory and our salvation And thus if wee pray wee doubt not to be heard A confidence in Gods promise A confidence and trust in Gods promise that wee know and think that God hath promised to heare as many as call upon him with those conditions before alledged Call upon mee in the time of trouble Psal 59.15 Esay 65.24 so will I heare thee and thou shalt praise mee Before they call I will answer and whiles they speake I will heare Without this promise of hearingâ— there is no faith without faith prayer is but vaine Except wee give faith and credit to Gods promises and think of them while we are praying they availe us nothing neither can we desire ought with good conscience but rather when after this sort we know not what we aske doubting of Gods hearing of our petition we doe not pray but mock God Now the confidence which we have of Gods promise in heaâ—ing us breadeth in us a certainty of his hearing and our salvation and this certainty kindleth in us a study of invocation and of making supplications unto God By these conditions and circumstances of sincere and true prayer it doth easily appeare A difference between the prayer of the godly and the wicked how much the praying of the godly and the wicked differ The godly endeavour to observe all these conditions in their praying The wicked contrarily either omit and neglect them all or keeping one or two conditions erre in the rest Some erre in the knowledge of the nature and will of God therein omitting the first condition some erre in the things which are to be asked when they aske either evill things or uncertaine or nor approved by God Some aske these hypocritically some without a feeling of their want some not with a confidence in the Mediatour some persisting in their wickednesse thinke yet that God heareth them some desire things necessary to salvation with a distrust and diffidence some lastly aske not thinking of Gods promise and therefore not according to faith ON THE 46. SABBATH Quest 119. What Prayer is that Ans Our Father a Mat. 6.9 10 11 12 13. Luk. 11.2 3 4. which art in heaven Hallowed be thy Name Thy kingdome come Thy will be done in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive them that trespasse against us And leade us not into temptation but deliver us from evill For thine is the kingdome the power and the glory for ever and ever Amen The Explication THe forme of prayer prescribed by Christ unto us is recited by the two Evangelists Matâ—hew and Luke This questionlesse is the best most certain and most perfect forme of prayer for it was delivered by Christ who is the Wisdome of God and his words his heavenly Father alwaies acknowledgeth and heareth Moreover it containeth most briefly all things that are to be desired necessary for the soule and body Lastly it is a rule whereby all our prayers must be directed Two causes why Christ delâ—vered unto us this form
minde to God himself the Creatour of all things and the fountaine of all benefits or gifts 2. If we desire that he will give to the bread obtained and received from him Levit. 26.26 a force and vertue of nourishing and sustaining our bodies that is if we ask not only the bread but the blessing also of the bread at Gods hands For unlesse he blesse all our cares and labours are bâ—t vaine and the very gifts of God become unprofitable yea hurtfull unto us according to that his commination I will breake the staffe of bread Hereby now it is plainly cleere what we desire when we desire bread namely 1. Not great riches but only things necessary 2. That they be bread to us that is that they may be good and saving to us through Gods benediction and blessing wherewith if they be not accompanied the bread shall not be bread but it shall be as a stone or poyson to us For he that giveth bread that it may be to him that receiveth it no better then a stone giveth a stone not bread And such are the blessings which the wicked receive of God and snatch as it were unto themselves 4. Wherefore Christ calleth it our bread CHrist willeth us to desire our Bread not mine thine or any other mans Bread 1. That we should desire those things which God giveth us For the bread is made ours which is given us of God necessary for the sustenance of our life Therefore give us our bread signifieth Give us bread O God assigned unto us by thee which thou wilt have to be ours God as an house-holder doth distribute to every one his portion which we desire for our selves of him 2. That we should desire things necessary gotten of us by lawfull labour in a kinde and trade of life pleasing to God and honest and profitable to the common society that is which we may receive through ordinary meanes and by lawfull waies the hand of God from heaven reaching them out unto us He that will not worke let him not eate 2 Thes 3.10 3. That we may use them with a good conscience and thankesgiving For God will have us assured that when he giveth us these blessings he giveth us with them the power of enjoying them yet so that he will not have us use his gifts as ravenous robbers but freely and with thanksgiving 5. Wherefore Christ calleth it daily bread CHrist calleth the bread which we must desire of God daily 1. Because he will have us daily to desire as much as may for every day suffice us 2. Because he will bridle our raging and endlesse lusts and desires Mat. 6.31 Your Father knoweth what ye have need of A small thing unto the just man Ps 37.16 34.9 is better then great riches to the wicked and mighty Nothing wanteth to them that feare the Lord that is no profitable and necessary thing Therefore give us daily bread that is give us bread sufficient give us so much of things necessary for our life as shall be needfull for every of us in his vocation and calling to serve God and our neighbour 6. Why Christ addeth This day CHrist addeth it 1. To meet with our distrustfulnesse and covetousnesse and to reclaime us from these vices 2. That we should depend on him only as yesterday so this day and to morrow that namely we alwaies looke for the necessaries of this life at the hands of God that we know them to be given us of God not to be gotten by our own hands or labours or diligence that also we know that they being received profit not our body except Gods blessing do accompany them 3. That the exercise of faith and prayer may alwaies be continued in us For as long as it is said This day so long will he have prayer to be continued that so we may yeeld due obedience to that commandement 2 Thes 5.17 Pray alwaies 7. Whether it be lawfull to desire riches THis question together with the next ensuing ariseth out of the former questions For when we are willed to desire onely daily bread and that this day it seemeth at the first sight that it is not lawfull either to desire riches or to put up any thing for the morrow But it is verily lawfull to desire riches if taking away all ambiguity and doubtfulnesse of the word we understand by the name of riches things necessary for the sustenance of life What Epicurus took riches to be As the Epicure defined riches to be a poverty agreeable to the law of Nature This definition is good For they are to be accounted truly rich who have things necessary sufficient to maintaine life and who live content here-with And if we so take the name of riches riches are doubtlesse to be desired of God in as much as we ought to desire such things as are necessary for nature and our place and function whereunto God hath called us The reason hereof is because these necessary things or riches are the daily bread which we ought to desire They are also otherwise defined To be an abundance and plenty over and above things necessary So Crassus surnamed the Rich said that no man was rich but he who was able to maintaine an Army with his revenues If we take riches in this sense riches are not at all to be desired of God For this we are not to aske our daily bread And Salomon in the person of all the godly saith Prov. 30.8 Give me not poverty nor riches by which words the Spirit of God also by Salomon teacheth us to pray against riches that is abundance above things necessary 2 Tim. 6.9 Hither belongeth also that of Paul They which will be rich fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for which causes riches are called Thornes by Christ which cannot be handled without danger of pricking 1 Tim. 6.6 But contrariwise godlinesse is great gaine if a man be content with that he hath But notwithstanding if God hath given us any thing besides those things which are necessary for us let us doe our diligence to use them well or reserve them to good uses For Christ commanded his Disciples to gather up the broken meate which remained that nothing bee lost And famous and notable is the example of Joseph John 6.12 who by the fore-warning of the Oracle Gen. 41. gathered and laid up food in the time of plenty for the yeares of dearth to come But here we must take heede 1. That we repose not our confidence in them 2. We must avoid luxury and all abuse of them 3. We must consider that we are Gods stewards who hath committed these riches unto us to imploy and bestow well Three things to be weighed in our treasuring up of riches and that by this meanes he hath laid a burthen upon us and therefore shall we one
day render an account to God of our stewardship and administration 8. Whether it be lawfull to put up any thing for hereafter IT is doubtlesse lawfull to put up something for the time to come according to this commandement of Christ Gather up the broken meate which remaineth that nothing be lost This is also included in the word Our For we are commanded to succour and help the Common-wealth when need is and bestow something on the poore Therefore we must lay up something whereby to doe this and we must lay up of our own Hither belong also such precepts and commandements as speake of parsimony and frugality which vertues are busied in keeping and well and profitably disposing of things well gotten to a mans owne use and the use of his friends avoiding all sumptuousnesse prodigality and luxury and lavishing or mis-spending the gifts of God The Apostle teacheth that it is the duty of Parents to lay up something for their children when he saith The children ought not to lay up for their fathers 1 Cor. 12.14 Yet here we are to observe these three things 1. That those things which are stored up be lawfully gotten purchased by lawfull and honest labour and industry 2. That we repose no confidence in them 3. That they may be imployed on lawfull and necessary uses both of our owne and others as to the honest maintenance either of our life and family or our friends Likewise to the preservation of the Church to aide the Common-wealth when need shall require and bestow somewhat on the poore and our needy brethren Hereof saith David Trust not in wrong and robbery give not your selves unto vanity Psal 92.10 If riches increase set not your hearts upon them And Paul Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good Ephes 4.28 that he may have to give to him which needeth Now shall answer easily be made to such objections as may be opposed against this petition Object 1. That which is ours we need not desire Bread is ours Wherefore we need not to desire bread Ans There is a diverse signification in the word Ours For in the Major proposition it signifieth a thing which we have in our owne power in the Minor a thing which is made ours by Gods gift or which by prayer we obtaine of God as hath beene before declared Object 2. That which is not gotten by labour but by prayer that we need not labour for Our daily bread is not gotten by labour but by prayer Therefore we need not labour but pray onely Answ Here is a fallacy taking that for simply true which is true but in part Such things as simply are not or cannot be gotten by labour neither as a cause nor as a meane for these indeed in vaine we labour But though our labours be not necessary as the whole and principall efficient causes whereby corporall blessings are gotten yet they are necessary as meanes ordained by God according to these Scriptures Gen. 3.19 In the sweat of thy face thou shalt eate bread He that will not worke let him not eate God indeed giveth all things freely and yet not without our labour and prayers 2 Thes 3.10 as is well signified by that proverbiall Verse Dat Deus omne bonum seâ— non percornua tauâ—úm Virtutem posuêre Dii non ante lâ—borem The path to vertue which doth lead With toilesome labour men must tread Object 3. Christ willeth us to desire daily bread Therefore it is not lawfull to put up any thing against the Morrow but we are to care onely for the present day Againe he willeth us not to desire bread against the Morrow but to desire bread for this day Why then saith Saint Paul that the Fathers ought to lay up for their children 1 Cor. 12.14 Ans This is a fallacy putting that for a cause which is no cause Christ willeth us to desire daily bread and this day and therefore we must also desire of him things necessary for our life for every day this day to morrow and so long as we live but he meaneth not hereby as if he would not have us labour for the morrow or not to put up any thing for the morrow or to cast away those blessings which he hath already given us sufficing for the morrow but he endeavoureth to take from amongst us all distrust covetousnesse wrongfull gaining or purchasing and disobedience Christ indeed other-where commandeth Mat. 6.34 That we care not for the morrow but there he forbiddeth us to thinke of the morrow with mistrustfulnesse as if God would give nothing to morrow or with a purpose of not praying to morrow but he forbiddeth not prayers and labours Wherefore the Lord will not that we put up any thing for hereafter but first that we be content with things present all distrust and covetousnesse unlawfull getting and disobedience being set apart and banished 2. That we place not our trust in things necessary given us of God but know and certainly perswade ourselves that those benefits which have beene and are given come from the hand of God and that they are not otherwise good and profitable unto us except his blessing come to them 3. That we consider our selves alwaies to stand in need of Gods blessings And we must withall beware that we prescribe not to God what he is to give us ON THE 51. SABBATH Quest 126. What is the fifth petition Answ Forgive us our trespasses as we forgive them that trespasse against us that is Even for the bloud of Christ do not impute unto us most miserable and wretched sinners all our offences neither that corruption which still cleaveth unto us a Psal 51.1 143.2 1 John 2.1 2. Rom. 8.1 even as we also feele this testimony of thy grace in our hearts that we stedfastly purpose unfeignedly from our hearts to pardon and forgive all those who have offended us b Mat. 6.14 15. The Explication OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiously informe us in these words After our supplication to God for supply of food and sustenance we pray for pardon of our sinnes and offences that he which is fed of God may live in God and we regard not onely this present and temporall life but we respect eternall life to which he shall come or into which he shall be received whose sins are forgiven And this petition is as the same Father noteth a notable and ingenuous confession of the Church wherein she acknowledgeth and bewaileth her sinnes and it is withall a consolation that the Church shall receive remission of sinnes according to Christs promise Also a binding of us to a mutuall forgiving of our neighbour Now then Christ in this petition will 1. That we acknowledge our sins 2. That we thirst after remission of our sinnes because it is granted
that either we sin or wholly revolt from thee Ob. Temptations which are good in respect of God are evill in respect of the Divell and yet notwithstanding into them doth God leade us Therefore God is the cause of sin Ans This reason containeth a fallacy of the accident They are sins in respect of the Devill because he will thereby allure us to sinnes in respect of God they are not sinnes because they are a triall and a reclaiming of us from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisements martyrdomes they are sent of God but as they are evill and sinnes God will them not to wit as To will them is to approve and worke them but onely permitteth them 3. What is To deliver us from evill BY the name of Evill some understand here the Divell some sinne some death but the best is to comprehend in it all evils both of crime and paine whether they be present or to come yea and the Divell himselfe the author and Grandcomplotter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.14 Mat. 5.37 or Arch-contriver of all mischiefes who is called that wicked one by a significant propriety of speech I write unto you young men because yee have overcome the wicked Whatsoever is more then these commeth of Evill Cyprian understandeth this petition of evils that is of all adversities and afflictions which the enemie attempteth against us from which we can have no sure guard except God protect and deliver us When as then we desire that God will deliver us from evill we desire 1. That he will send no evill on us What here we pray for but deliver us from all evils present and to come both of crime and paine 2. That if he send on us any evils that he would mitigate them in this life and turne them unto our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fulfill and perfectly deliver us and wipe away every teare from our eyes 4 Why this petition is necessary THis petition is necessary 1. In respect of the multitude and power of our enemies and the greatnesse of evils and our owne weakenesse and infirmity 2. In respect of the former petition for the obtaining thereof because our sinnes are not remitted except we persist in faith and repentance If then we will that God remit and pardon us our sinnes we must stand stedfast in faith and repentance but stedfast we shall not stand if we be tempted above our strength if we fall into sinnes if lastly we revolt from God himselfe Object We are not to pray against such things as are good and profitable for us The temptations of God as trials diseases poverty sending false Prophets are good things and profitable unto us We are not therefore to pray against the temptations of God Ans The Minor containeth a fallacy of the accident We are not to pray against such things as are good and profitable that is which are by themselves profitable or good But afflictions trials crosses and other temptations are by themselves evill and unprofitable and not good But yet they are good and profit us only by an accident which accident is the mercy of God accompanying them without which they are not only not profitable but also a part of death and a most present way to death both temporall and eternall Wherefore as afflictions and crosses are evill by themselves and destroy nature so far forth we pray against them but as they are good and profitable unto us that beleeve so we pray not against them or we pray not against that good which concurreth with afflictions and the crosse but against the crosse it selfe and afflictions which are by themselves evill because they destroy nature So also we pray against death as being evill by it selfe and Christ himselfe also prayed against it Mat. 26.39 Let this cup passe from me As then death was a destruction a torment and evill so Christ prayed against it and would it not yea neither would the Father himselfe it as it is so considered But as Christs death on the Crosse was a ransome for the sins of the elect so both Christ and the Father would the same Neverthelesse not as I will but as thou wilt Object 2. What things God will those things ought we not to refuse But God will our temptations Therefore we may not refuse them Answ What things God will those we ought not to refuse that is in such respect as he will that we suffer them with a submitting of our will unto his divine will or such things as he simply will But God willeth not simply temptations neither in this respect as they are a destruction but as they are exercises of faith and prayer or martyrdomes or a tryall of our constancy and in this respect and so far we ought also to wish them but not simply And that we are not simply to will or wish temptations or afflictions it hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wish them neither might we pray against them God will not therefore that we wish for evils as evils but as evils are good so will he have us to beare them patiently Object 3. What thou shalt not obtaine that thou desirest in vaine But we shall not obtaine never to fall into temptation Wherefore in vaine do we desire it 2 Tim. 3.12 For all that will live godly in Christ Jesus must suffer persecution Ans This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not led into temptation not because we are wholly to be delivered but 1. Because we are delivered from many things in which we should perish if we should not request deliverance This is a cause sufficient 2. That those evils also into which we fall may be good and profitable unto us And to those which desire in generall deliverance will God grant these two so great blessings But yet notwithstanding by reason of the remaines of sin in us he will have this benefit to be imperfect which neverthelesse we are to aske wholly with submitting of our will unto the will of God and with full perswasion that in the life to come we shall wholly attaine unto it The use of this petition is The uses of this petition Confession of our infirmity Mat. 25.41 A confession of our infirmity in sustaining or bearing the very least temptations that no man insolently and proudly lift up himself as Peter did when he professed that he would die with Christ nor account the glory of his confession and sufferings for his own seeing the Lord himselfe teacheth us humility saying Watch and pray that yee enter not into temptation 1 Cor. 10.12 He that thinketh he standeth let him take
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
Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
in God beleeve also in me for be you confident For there he comforts the Apostles Lord who is he that I may beleeve in him for that I may confide in him Saving faith with us is joyned with confidence of the promise of the Gospel or of the promised mercie of God concerning remission of sins through the bloud of Christ Rom 3.28 As when we are said to be justified by faith there faith signifieth confidence and to be justified by faith is in the confidence of Christs merits to be absolved from sin which sense the Apostle delivers when he saith Whom God set forth as an atonement by faith in his bloud to declare his justice by the remission of sins past Where faith in his bloud can signifie nothing else but confidence in Christs bloud But with them faith is assent onely and to beleeve is to give an assent this appeares because in the Article the words John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by them thus But who assenteth not to the Son for who beleeveth not the Son then their slippery disputes concerning faith teach the same In which for the most part they require not confidence in faith and they will have faith to justifie or to be imputed for justice not because it applies to it selfe Christs merits but because the very act of faith is reputed a fulfilling of the Law which was the opinion of Alberius Triuncurianus a pitifull man Therefore seeing this Article doth deprave the true doctrine of Predestination with so many equivocations and conceales the false it cannot be simply allowed Whether this Article be sufficient or may be tolerated setting Predestination aside But you 'l say What need we dispute so much about Predestination Is it not sufficient to salvation to hold the summe of the Gospel delivered in this Article Who beleeveth in the Son of God hath life eternall Who beleeveth not the wrath of God remaines on him And may not this Article hitherto be tolerated I know some judge so yea some men otherwise learned and pious have written that we ought not to dispute of Predestination now under the Gospel but onely preach upon the universall promises of grace But these good men observe not that by writing thus they contradict the holy Ghost who in the Gospel hath delivered the doctrine of Predestination as above cothurn 2. in the alledged places may be seen These unwise men seem under this pretext either to overthrow the foundations of our faith and comfort or else not to take notice that they are overthrowne by others therefore that religious speech whether of Ambrose or Prosper Lib. 1. de vocat Gent. c. 7. is to be held concerning Predestination These things are not to be searched into what God will have concealed and what are manifest are not to be denied lest in them we be found unlawfully curious and in these damnably ingratefull As it is then unlawfull curiositie to search into the mysteries of Predestination not revealed in the Gospel so it is damnable ingratitude to deny or suppresse what God hath revealed concerning Predestination in the Gospel But to the Quere thus we answer For Sufficiencie you may as well aske in the Church If the doctrine of the Catechisme be sufficient to salvation concerning mans miserie and deliverance by Christ and concerning gratitude Why then should we reade the Bible or higher points of divinitie In Logick is it not sufficient to hold that there are so many Figures of Syllogisms and so many Moods then what need is there of Aristotles Organum in the Schooles In the Politicks is not the popular knowledge of right and equitie sufficient to guide a State what need is there then of such a number of lawes and so great toile as the studie of the law requires In the Mathematicks is it not sufficient to know that a triangle hath three angles equall to two c. that the diameter to the circumference is in a subtriple proportion c what need is there then of Euclyd's hard and intricate demonstrations To these any man may answer with facilitie that to some the first rudiments of these sciences or the knowledge of the quid sit is sufficient but not to all To the Catechumeni or Novices in the Church the catecheticall Rudiments of salvation may suffice as milk is sufficient nutriment for infants but to those that are adult in faith who require more solid meat this is not sufficient Not to School-Doctors not to the Pastors of the Church whose office and conscience require of necessitie a fuller measure of Theologicall knowledge To young Logicians the knowledge of so many Moods Figures is enough for their syllogizing but Philosophers must have the science propter quid delivered in Aristotle's Organum to wit whence and why there are so many and why there can be no more To an inferiour or pedant Judge the elements of law and justice are sufficient but to a Doctor of the law to an Advocate or Chancellour the fountaines of the law must necessarily be knowne For a Mechanick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by but a Mathematick Doctor who is studious of demonstrations requires the science of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner we may say that this Article putting now aside all equivocations is sufficient for salvation to the Catechumeni and private vulgar men which are not capable of sublimer mysteries and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough what they must be and what meanes they must use to attain salvation to wit that they must beleeve in Christ that they must persevere in faith and obedience of faith to the end by the ministerie of the Word and Sacraments and by grace co-operating with these But to those that are more adult in faith especially to the Doctors of Schooles Churches whoso will say that there is nothing besides this needfull his judgement will be accounted very weak and jejune yea rather it is necessarie that they should search the Scriptures and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine that is the fountaine and prime cause revealed in the Scriptures whence these qualities and meanes of salvation with grace and salvation it selfe may originally descend on us from whence also may proceed that difference which wee see of people and particular persons which are to be saved from the multitude of those that perish lest perhaps which by ignorance or by forsaking the fountain must need◠come to passe we digge to our selves broken cisternes Jerem. 2.13 which will hold no water that is lest we ascribe vocation faith perseverance and our salvation either to the wit strength or merit of men or else to grace which is indifferent and to our owne free-will in part or in whole not without dishonour to God and destruction to our selves Now this fountaine this prime and supreme cause is Gods eternall predestination that
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
that being inserted and engraffed into the masse of his Son that is his humane nature we may for ever be carried of it 1 Cor. 15.21 and out of it draw life By man came death by man also came the resurrection of the dead For these causes it was necessary that Christ should rise againe that is that his soule which was laid down from the body should be againe joyned with the same body What resurrection is For resurrection is nothing else than a conjunction or re-uniting of the same body with the same soule 4. What are the fruits of Christs resurrection THe questions are divers Wherefore Christ rose and What fruits Christs resurrection bringeth unto us For all the causes of Christs resurrection are not fruits of his resurrection and after a diverse manner are the causes and the fruits of his resurrection considered and moreover the benefits of Christ bestowed by his resurrection are one way considered as causes of Christs resurrection to wit in asmuch as it was necessary that he should rise from death to bestow them on us and otherwise as fruits of the same namely in asmuch as by the power of his resurrection he bestoweth them on us Furthermore the fruit of Christs resurrection is of two sorts the one respecting Christ Rom. 1.4 the other us For first as the Apostle saith He is declared by the resurrection to be the Sonne of God even the only begotten and wel-beloved Sonne of God who is also God himselfe For he revived by his owne power which is the property of God alone John 1.4 5.26 In him was life As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe Againe Christs humane nature also was by his resurrection adorned with heavenly gifts immortality and that glory which becometh the nature of the Sonne of God God wrought according to the working of his mighty power in Christ Eph. 1.20 21 22. when he raised him from the dead and set him at his right hand in the heavenly places farre above all principality and power and might and domination and every name that is named not in this world onely but also in that which is to come And hath made all things subject under his feet and hath appointed him over all things to be the head of his Church The fruit of Christs resurrection which respecteth us is of many sorts But to speak in generall All the benefits of Christs death are also the fruits which we receive by his resurrection For Christs resurrection maketh that his death hath his effect Christ by his resurrection doth apply unto us those benefits which he merited for us by his death and by this meanes the same are the benefits both of his death and resurrection which are otherwise merited for us than they are bestowed on us For it was not necessary that the very act of meriting and deserving should dure all the time both of the old and new Church but onely the act of bestowing or applying the same and therefore it was necessary also that the Mediatour should be continually that he might bestow alwayes those benefits on the Church which he was once to merit For this cannot be done without a Mediatour and therefore neither can the Church be for one moment without a Mediatour In the old Church Christ the Mediatour did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come now he bestoweth them on us by the efficacy of his resurrection already past The fruits of Christs resurrection are 1. A testimony of his perfect satisfaction and of the application of his benefits It remaineth now that we in speciall reckon the chiefe fruits which the resurrection of Christ bringeth unto us First then by the Resurrection of Christ from the dead We are confirmed and warranted 1. Of his merit That he hath fully and perfectly satisfied for our sinnes For one onely sinne not being satisfied for had with-held Christ still in death He was cast into such a prison as that except he had paid the utmost farthing he had never been let go But he was let go and dismissed therefore he paid the utmost farthing In regard therefore of this his merit we have remission of sinnes and are justified before God 2. We are confirmed of the application of Christs benefits which could not have been bestowed if he had not risen For as was said before it was necessary that the self-same Mediatour being man should merit and bestow gifts and therefore should rise againe Whereas then he is risen we are assured not only that he hath merited for us but also that he is able and doth bestow on us the fruit of his merit Wherfore well saith Saint Paul Rom 4.25 That Christ is risen againe for our righteousnesse that is to conferre and apply righteousnesse unto us The giving of the holy Ghost A fruit of Christs resurrection is the gift of the holy Ghost by whom Christ regenerateth us and giveth us eternall life It behoved him first to shake off death from himself and afterwards from us it behoved us to be engraffed into him as into our head that from him the holy Ghost might be derived unto us Wherfore after his resurrection he obtaineth the holy Ghost for us and bestoweth it on us and by the holy Ghost engraffeth us into himselfe regenerateth and quickneth us Before time the godly were also endued with the holy Ghost and regenerated but more sparingly than now in the New Testament and yet both by the force and vertue of his resurrection which was then to come For the holy Ghost by whose vertue and operation only we are regenerated cannot be given but by the resurrection and ascension of Christ into heaven The holy Ghost was not given because that Jesus was not yet glorified John 7.39 Our resurrection Five reasons hereof The resurrection of our bodies is a fruit of Christs resurrection For Christs resurrection is a pledge for our resurrection 1. Because Christ is our head and we his members Now it is expedient for the heads glory that the members be glorious Christ indeed should be by himselfe though he had no members or if his members continued in death but he should not be head because he is not head but in respect of his members neither should he be a King without a kingdome according to the nature of correlatives whose very being dependeth upon necessary relation which one hath to the other and according to the nature of correlatives a glorious head doth require glorious members and such as are correspondent unto it 2. Because if Christ be risen he hath also abolished sinne If he hath abolished sin either he hath abolished his owne sinne or ours but not his owne therefore ours If he hath abolished our sin he hath abolished death also For if the cause be taken away the
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a