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
THE SUMME OF CHRISTIAN RELIGION DELIVERED BY ZACHARIAS URSINUS First by way of CATECHISM and then afterwards more enlarged by a sound and judicious EXPOSITION and APPLICATION of the same Wherein also are debated and resolved the Questions of whatsoever points of moment have been or are controversed in DIVINITIE First Englished by D. HENRY PARRY and now again conferred with the best and last Latine Edition of D. DAVID PAREUS sometimes Professour of Divinity in Heidelberge Whereunto is added a large and full Alphabeticall TABLE of such matters as are therein contained Together with all the Scriptures that are occasionally handled by way either of Controversie Exposition or Reconciliation neither of which was done before but now is performed for the Readers delight and benefit To this WORK of URSINUS are now at last annexed the THEOLOGICALL MISCELLANIES Of D. DAVID PAREUS In which the orthodoxall Tenets are briefly and solidly confirmed and the contrary Errours of the Papists Ubiquitaries Antitrinitaries Eutychians Socinians and Arminians fully refuted And now translated into English out of the originall Latine Copie By A. R. LONDON Printed by James Young and are to be sold by Steven Bowtell at the signe of the Bible in Popes-head Alley 1645. TO THE CHRISTIAN READERS HENRY PARRY wisheth grace and peace through Jesus Christ our Lord. WHereas but a small and short remnant of daies is alloted unto every of us to try the hazzard and adventure of this world in Christs holy merchandize yet forty yeeres and the youngest may the oldest must depart I being subject to this common case and most certain uncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore have bin and am desirous and earnest in this behalfe so to bestow all my possible endeavours in this my Lord and Masters traffique as that I may not return unto him with a talent in a Napkin and withall may leave behinde mee some poore token and testimony of my love and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation struggling and striving so long within mee untill it had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their own infirmities I was thereby at length drawn to this bold and hardy resolution as to commit something to the presse and so to the eyes of them whose great and sharp censures I have ever with trembling thought of heretofore and even now would fly them with all willingnesse Wherefore also in respect hereof and of the greennesse of my age so hath the flame and heat of my desire been slacked and cooled with the water as it were of feare wherewith I shake in mine owne conceit as I have not presumed to draw any shaft out of mine own quiver or to present the world with an untimely fruit of so young a tree but rather have made choice of a shaft out of the Lords Armory framed by the hand and skill of the Lords workman fit to make the man blessed who hath his quiver full of them If yet in this I have been presumptuous if bold if undiscreet if foolish my Brethren for your sakes have I been so for your sakes have I been presumptuous bold undiscreet and foolish even for you and for your children The greater is my hope and trust that these whatsoever my paines and labours shall finde favour and grace in your sights and receive good entertainment at your hands because for you they have been undertaken and the gaines and commodities that shall arise thereof if by the blessed will of God any shall arise shall redound unto you and yours for ever It is a case lamentable deserving the bowels of all Christian pity and compassion and able to cause the teares of sorrow to gush out and stream downe the face of a man who is not frozen too hard in security and in uncharitable carelesnesse when he shall but lift up his eies and see the waste and desolation of so many distressed soules who in so many places of this our land and country have been and are daily either pined away and consumed to the bone for lacke of Gods sustenance the Bread of life the Word of God the only preservative of the soule or through the deceitfull poyson of that old Sorceresse and Witches children infected and baned unrecoverably Alas poore soules faine would they have somewhat to keep life within them and therefore as famished and starved creatures which have been for a space pounded up and pin folded in a ground of barrennesse debarred of all succour and reliefe whenever they may light of any thing that may goe downe the throat be it as bitter as gall and as deadly as poyson they swallow bitternesse as Sugar and licke up death as sweet hony And yet I rue to speak it such is the hard heartednesse and brutish unnaturalnesse of many mercilesse men if yet men who have so flinted their fore-heads seared and sealed up their minds and consciences in all impiety as that they have entered as it were into a league and bond with themselves to forget Christ never to know the man more never to speak in the name of Jesus never to feed the flock of Jesus whose soules are even as great and deare to him as the price they cost him For had not these men sworn like * Of Valentinus the Cardinals religion who gracelesse man ab jured his Ecclesiastical vocation to be lifted up to a temporall Dukedome Sab. Enncad 10. lib. 9. sons of the earth to possesse the earth for ever and to leave heaven and the heires of heaven even the chosen of God to God himselfe to looke to it were uncredible nay unpossible were it that after so many threats and warnings from heaven from earth from God from men from their foes abroad and their friends at home they should not yet once not once descend into a dutifull consideration of this their heavie trespasse and so with a speedy industry and assiduity re-enter and recover those their forsaken Charges which a long while have languished and worne away for want of pasture and lye now the deare Lambs of Christ Jesus stretching on the ground for faintnesse fetching their groans deep and their pants thick as ready to give over and to yeeld up the ghost O Lord Jerem. 5.3 are not thine eies upon the truth thou hast stricken these men but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder than a stone and have refused to return Not the losses and unsupportable calamities of Christs people not the miserable Apostasie and grievous falling away woe to us therefore of multitudes of the ignorant and unlettered men from the Apostolike Faith and the Church of Christ not the certain dangers and hazzards of their own persons Wives Children and Kins-folks with all which rods
with wisedome of words lest the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it be unto the reprobates who contemne the truth or stubbornly reject it as the Apostle saith If our Gospel be hid it is hid to them that aâ—e lost in whom the god of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospel of Christ should not shine unto them All the day long have I stretched forth my hands to a disobedient and gain-saying people The words of his mouth are iniquity and deceit hee hath left off to understand and to doe good I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise men and men of understanding and hast opened them unto babes Now if they reply againe 2 Instance Divine matters are obscure unto all men 1 Cor. 2.14 Answ Not of themselves but through our naturall blindnesse which in the regenerate is cleared by Gods spirit Luke 8.10 2 Cor. 3.15 that divine matters are hard and obscure to all men as it is said The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned they should have called to mind 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture but of the blindnesse of mans minde 2. That the obscurity sith in very deed it is not in the Scripture but seemeth to be the fault of our nature doth not alwaies remain in those who are regenerate but is removed from them by the illumination of the holy Spirit according to those sayings It is given unto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand Vntill this day when Moses is read the vaile is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the vaile shall be taken away From this very place may wee easily refute that which they object That wee our selves 3 Instance The Scripture a long time not knowne Answer in that we say the Scripture hath not been understood for these many ages in the Popish Church doe confesse the obscurity of it For the ignorance which hath bin from the beginning of the world and shall be to the end in the adversaries of the truth is not to be imputed to the obscurity of the Scriptures but their owne perversenesse who have not a desire to know and imbrace the truth as Paul saith Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. therefore God shall send them strong delusions that they shall beleeve lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Many places obscure Answer yet wee confesse that some places of Scripture are more dark and difficult than others But 1. They are such that although they were not understood yet the ground may both stand and be understood 2. The interpretation of these places dependeth not on the authority of men but the exposition of them is to be sought by conference of other places of Scripture more clear 3. If we cannot finde it yet lest we should affirme any uncertaine thing concerning divine matters our conscience not satisfying us in it we must suspend our judgment untill God shall open unto us some certaine meaning and in the mean season we are to hold those with thankfull mindes in which God hath left no place of doubting for us But when we answer thus unto our adversaries they rise againe upon us out of those things which we grant them For because we confesse that some places of Scripture are harder to be understood then others 5 Instance because of the dulnesse and slownesse of mans minde in learning divine matters Of the necessity of interpretation Acts 8.13 neither those things which are most cleare are understood of the people as the Eunuch of Queen Candaces doth complain and that the Ministry it selfe was therefore ordained of God in the Church for that it seemed good unto the holy Ghost to add for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selves in writing and teaching doe expound the Scripture and do exhort all men to the reading and hearing the exposition thereof out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessary and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controversie to be received Answ 1. It is necessary as a helpe and instrument not as if it were impossible to know the truth without it But wee confesse 1. That the interpretation of Scripture is necessary in the Church not for that without this to come to the knowledge of heavenly doctrine is simply impossible whereas both God is able when it pleaseth him to instruct his even without the Scripture it self much more then without the exposition of his Ministers and the godly learn many things out of Scripture without interpreters and of the contrary side except the eies of our minds be opened by the grace of his holy Spirit heavenly doctrine seemeth alwaies alike obscure unto us whether it be expounded by the word of the Scripture or of the Church but for that it pleased God to appoint this ordinary way of instructing us and himself hath commanded the maintainance and use of his Ministry in the Church that it should be an instrument which the holy Ghost might most freely use for our salvation 2. Although interpretation of Scripture be necessary Answ 2. Though interpreting be necessary yet so that it must not be a depraving of Scripture yet this is so farre from granting any license to the Ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone comprehended in the Scripture then this very function of expounding the Scripture For to interpret another mans words is not to faigne at our pleasure a meaning either divers from them or repugnant unto them but to render the same meaning and sentence either in moe words or in more plaine words or at least in such as may be more fit for their capacity whom we teach and withall when there is need to shew that this is the minde of the author which we affirme to be Now such an interpretation of Scripture is made by this meanes 3 Points to be observed in interpreting Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
appeareth out of these sayings Abraham saw my day John 8.56 John 14.6 John 10.7 Ephes 1.22 â—ebr 13 8. What the Gospel 〈◊〉 and was glad No man cometh to the Father but by mee I am the doore c. God hath appointed him over all things to be the head to the Church Jesus Christ yesterday to day c. Now The Gospel is the doctrine revealed in Paradise from heaven by the Son of God the Mediatour presently after the fall of mankinde into sin and death wherein freedome from sin death and from the curse and wrath of God that is remission of sinnes salvation and life everlasting by and for the same his Sons sake our Mediatour is of the free grace of God promised and preached to all that beleeve in the Sonne of God and imbrace repentance by which doctrine the holy Ghost doth forcibly worke in the hearts of the faithfull kindling in them faith repentance and the beginning of everlasting life Or out of the 18 19 and 20 Questions of the Catechisme such a definition of the Gospel is framed The Gospel is a doctrine which God first made known in Paradise and afterwards spread it abroad by the Patriarks and Prophets shadowed it by sacrifices and other ceremonies of the law and lastly accomplished it by his onely begotten Son teaching that the Son of God even our Lord Jesus Christ is made of God unto us wisdome righteousnesse sanctification and redemption that is to say a perfect Mediatour satisfying for the sin of mankinde and restoring righteousnesse and life everlasting to all them who by a true faith are engraffed into him and doe imbrace his benefits This definition all the summes which are in Scripture delivered of the Gospel John 6.70 doe confirme as This is the will of him that sent me that every man that seeth the Son and beleeveth in him should have everlasting life and I will raise him up at the last day â—â—ke 24 47. John 1.17 Through his Name was repentance and remission of sins to be preached to all nations The law was given by Moses but grace and truth came by Jesus Christ By these and the like testimonies of Scripture it is manifest that both the Law and the Gospel preacheth repentance and that the instrument whereby God doth work in us repentance or true conversion is properly the Gospel But this order in proceeding must be observed First the Law is to be proposed that thence we may know our misery What order is to be observed in teaching the Law and Gospel Then that we may not despair after our misery is known unto us the Gospel is to be taught which both giveth us a certain hope of returning into Gods promised favour by Christ our Mediatour and sheweth unto us the manner how we are to repent Thirdly that after we attain unto our delivery we wex not carelesse and wanton the Law is to be taught again that it may be the levell square and rule of our life and actions 2. Whether the Gospel hath been alwayes known in the Church or whether it be any new doctrine The perpetuall continuance of the Gospel proved The Gospel sometimes signifieth the doctrine of the promise of grace and of remission of sins freely to be given for the sacrifice of the Messias as yet not manifested in the flesh and sometimes the doctrine of the Messias already exhibited In the latter sense and signification the Gospel hath not been of perpetuall continuance but began with the new Testament In the former meaning it hath alwayes been extant in the Church for presently after mans fall it was manifested in Paradise to our first parents and afterwards spread abroad and expounded by the Patriarks and Prophets and finally at length consummated and absolved by Christ both in the fulfilling or full performance as also in a more cleer declaration of those things which had before time been promised in the old Testament This is confirmed By testimonies of Peter Paul and Christ himselfe Acts 10 43. 1 Pet. 1.10 Rom. 1.2 John 5.46 By the records of the Apostles as of Peter To whom also give all the Prophets witnesse that through his name all that beleâ—ve in him shall receive remission of sins Of the which salvation the Prophets enquired and searched Likewise of Paul which Gospel he had promised afore by his Prophets in the holy Scriptures Of Christ himself also saying Had yee beleeved Moses ye would have beleeved me for he wrote of me By all the prophecies of the Messias The same is manifested by all the promises and prophecies which speak of the Messias This is therefore diligently to be marked because God will have us know that there was and is from the beginning of the world unto the end one onely doctrine and way of salvation which is by Christ Jesus Christ yesterday and to day the same also is for ever Heb. 13.8 Joh. 14 6. 5.46 I am the Way the Truth and the Life no man cometh to the Father but by me Moses wrote of me How say you wrote Moses of Christ 1. Because hee recounteth the promises concerning the Messias Why Moses is said to write of Christ Gen. 12.3 Deut. 10.15 Num. 24.17 Gen 49.10 In thy seed shall all nations be blessed God shall raise up a Prophet c. A Star shall rise out of Jacob. The Scepter shall not depart from Judah untill Shiloh come 2. Because hee restraineth these promises concerning the Messias unto a certain family of which the Messias was to be born and to which afterwards the promise of the Messias was more and more renewed and revealed 3. The whole Leviticall priesthood and the whole ceremoniall worship as the sacrifices the oblations the altar the temple and other things which Moses described had a respect and were referred unto Christ yea the kingdome also and the kings were a type of Christ and of his kingdome Wherefore Moses wrote very many things of Christ Object 1. But Paul saith that The Gospel was promised by the Prophets Rom. 1.2 And Peter that The Prophets prophesied of the grace which should come unto us 2 Pet. 1.10 Wherefore the Gospel hath not been alwayes Answ Wee accept of the whole reason as true of the Gospel understood and taken in the second signification above rehearsed that is of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh and of the evidence of this doctrine for in former ancient times the Gospel indeed was not but was promised onely by the Prophets to wit How the Gospel is said to have been promised unto the Fathers 1. As concerning the fulfilling of those things which in the old Testament were fore-told of the Messias 2. In respect of the more manifest knowledge of the promise of grace 3. In respect of a more large powring out of the gifts of the holy Ghost that is the Gospel then was not the doctrine of
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of God the Father The same order and the same wisdome is seen in the first part of the Creed It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
locall true and visible translation and removing of Christs body into that heaven which is above all visible heavens to that light which is not to be come unto to the right hand of God where he now is and remaineth and whence he shall returne to judgement What Christâ— alcension is In this Article as in the former touching the Resurrection two things are to be considered the history and the fruit In the history these circumstances are to be examined 1. Who ascended The same Christ which suffered and died 2. According to what part of him According to his humane nature 3. Whither Up into heaven above these visible heavens 4. By what meanes By the power alone of his owne God-head 5. To what end Even to be our head and heavenly Bishop 6. In what manner Visibly his Disciples beholding him by a true and locall elevation of his body out of earth into heaven 7. When The fortieth day after his Resurrection 8. Where In Bethany at the mount of Olives Of the fruits we shall have fit occasion to intreat in the forty and ninth Question of the Catechisme But all these nine Questions even now proposed may be reduced unto these five immediatly following 1. Whither or to what place Christ ascended 2. How he ascended 3. Wherefore he ascended 4. What is the difference betweene Christs ascension and ours 5. What are the fruits of Christs ascension 1. Whither Christ ascended JEsus Christ-man when he was together with his Disciples in Bethania forty dayes after his resurrection after he had often proved and confirmed his resurrection his true flesh and humanity to his Apostles ascended in their sight into heaven Heaven in Scripture signifieth 1. The aire Behold the fowles of the heaven 2. The skiey region and celestiall Spheres When I behold thine heavens What heaven signifieth Mat. 6.26 Psal 8.4 Ephes 4 10. the works of thy fingers He ascended farre above all heavens namely these visible heavens 3. The place of the blessed which is that space immense most lightsome glorious without and above the whole world and the visible heavens where God sheweth himselfe to the blessed Angels and men where is prepared the seat of our blisse with Christ and the Angels God is said to dwell there not that he is contained or circumscribed in any place but because there doth his glory especially appeare unto the blessed Angels and men It is called in Scripture the new world the new heaven the heavenly Jerulem Paradise the bosome of Abraham This heaven is not everywhere but above separate from earth and hell Betweene you and us there is a great gulfe set Luke 16.25 so that they which would go from hence to you cannot neither can they come from thence to us Heaven is my seat and earth is my foot-stoole In this third signification is heaven here taken Esay 66.1 Christ then ascended into heaven that is Acts 2.21 was carried up into the place of the blessed The holy Ghost came from heaven in the day of Pentecost 2 Kings 2.11 2 Cor. 12. 2. Elias was taken up into heaven Paul calleth it the third heaven Into this heaven namely into the place of the blessed Christ ascended and now is there and shall thence come againe to judgement as many most evident places of Scripture testifie unto us which that Divell the subtle Sophist and deceiver shall never be able to wrest or elude While they beheld he was taken up for a cloud took him up out of their sight Acts 1.9 10 11. And while they looked stedfast towards heaven as he went behold two men stood by them in white apparell Which also said Ye men of Galilee why stand yee gazing into heaven John 14.2 This Jesus which is taken up from you into heaven shall so come as yee have seene him go into heaven In my Fathers house are many dwelling places that is many houses in which we may dwell and remaine I go to prepare a place for you He was taken up into heaven Luke 24 5â— Markâ— 16.19 Acts 7.56 He was taken up I see the heavens open and the Sonne of man standing at the right hand of God He saw with his bodily eyes indued from above with a new seeing force and sharpnesse beyond and through all the visible heavens Christ in the same humane nature Colos 3.1 Ephes 4.10 in which he had been annihilated and humbled Seek those things which are above where Christ sitteth at the right hand of God He ascended farre above all heavens He is extred into heaven Heb 4.14 7.26 9â—4 Phil. 3.20 Made higher than the heavens He is entered into very heaven to appeare now in the sight of God for us Our conversation is in heaven from whence also we look for the Saviour even the Lord Jesus Christ Object But we converse on earth Therefore heaven is in the earth Answ Our conversation is in heaven 1. In respect of the hope and certainty we have thereof 2. In respect of the inchoation or beginning which we have here of that heavenly life which is to be consummated in the world to come In this heaven that is in the house of God and all the blessed Christ ascended God would therefore have us to know the place whereinto Christ ascended 1. That it might be apparent that Christ is true Man and that he vanished not away but doth continue Three causes why the place whither Christ ascended is made known unto us and shall continue for ever true Man 2. That we might know whither our cogitations were to be converted and where we ought to invocate and call upon him that so Idolatry might be avoided 3. That we might know our dwelling place into which Christ will bring us and in which we shall converse and dwell with Christ 2. How Christ ascended into heaven CHrist ascended into heaven first not simply but in respect of his humane nature onely In respect of his humane nature only and that the very same which was borne of the Virgin dead buried and which rose againe Object 1. He that ever is in heauen did not ascend into heaven for then he should have beene sometime out of heaven But the Son of Man was ever in heaven Therefore he is not ascended Answ He that ever was in heaven as touching that whereby he was ever there that is his Divinity did not ascend and so we grant Christ according to his Divinity not to have ascended for that was before in heaven and as when Christ was on earth the same did not therefore leave heaven so when he is now in heaven his Divinity doth not therefore depart from us Cyprian saith The Lord ascended into heaven not where the Word of God before was not sith he was alwayes in heaven abiding in the Father but the Lord ascended thither where the Word being made flesh sate not before Object 2. That which descended did also ascend His
Divinity did descend Therefore it did also ascend Ans The signification of descending is not here proper His Divinity is said to have descended that is to have opened and manifested it selfe in place where before it had not 2. He ascended locally or bodily Locally that is truly going from one place to another He translated his humane nature from a lower place by a reall and most proper translation or removing into an higher place even into heaven which could not have been done if he had been in body every-where That Christ did ascend locally these places of Scripture convince Mat. 26.11 John 16.7.28 12.8 6.62 Acts 1.9 Colos 3.1 Ye shall not have me alwayes If I go not away the Comforter will not come unto you What then if yee should see the Sonne of Man ascend up where he was before While they beheld he was taken up He was taken up into heaven Seeke those things which are above where Christ sits at the right hand of God 3. Christ ascended visibly into heaven Visibly Acts 1.9 For his assumption and taking away from his Apostles was conspicuous and apparent to the sight While they beheld he was taken up And they beheld him ascending up so long untill a cloud tooke him up out of their sight 4. He ascended by his proper power that is by the vertue of his God-head as also by the same he rose from the dead By the power of his God-head This Jesus by the right hand of God hath been exalted 5. He ascended when he had conversed on the earth forty dayes after his resurrection and that therefore Acts 2.33 The fortieth day after his resurrection 1. That he might assure men of his Resurrection and of the truth of this flesh To whom also he presented himselfe alive after that he had suffered by many infallible tokens 2. That he might instruct his Disciples concerning his Kingdome Two causes why he ascended not untill 40. dayes and recall into their minds that which he had spoken before and farther adde some other things and so might ascertaine not them only but us also of his Resurrection and of the truth of his flesh or humane nature Acts 1.3 Forty dayes was he seene of them speaking of those things which appertaine to the Kingdome 6. He so ascended that he returnes not before the day of Judgement He shall so come as yee have seene him go into heaven Whom the heavens must containe till c. Acts 1. Object 1. Beyond heaven there is no place The Ubiquitaries objections Therefore the ascension into heaven is no locall translation Ans Beyond heaven there is no naturall place such as Aristotle defineth to be a superficiall extremity of a body containing and yeelding to a body contained but there is a supernaturall or heavenly place which what manner of thing it is cannot here be learned by discourse of mans wit and reason but onely by a celestiall view and beholding which the Angels already injoy and we shall one day have in heaven Sufficient it is for us that we leaving to search curiously what it is now know and beleeve that such a place there is according to these testimonies of Scripture I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may ye be also And Whither I go ye know Father John 14.2 â— 4. John 17.24 Colos 3.1 I will that where I am they which thou hast given me be with me Seeke those things which are above where Christ sitteth at the right-hand of God These and the like testimonies doe teach us that the heaven whereinto Christ ascended and which is above these visible heavens is truly a place For the particles Above Whither and Where doe expresse a place This kind of place Aristotle neither knew nor beleeved seeing he knew not the Scriptures Repl. Yet at least say the Ubiquitaries Christ was translated out of a place into that which is not a place whence we thus conclude That which is not in any place is every-where Christ is not in any place Non locum because he ascended above and beyond the visible heavens beyond which there is not any place Therefore Christ is every-where Answ 1. We deny the Major that the same is every-where which is not in any place For the highest or farthest heaven is not in any place neither yet is it every-where 2. The Minor is true of a naturall place which is defined to be the superficiall extremity of a body so compassing and containing any thing within it as it selfe also is compassed and contained within another We grant Christ is translated thither where is no place to wit naturall and Christ is now in no place that is no naturall place But these assertions are false if we speak of a supernaturall place which doth containe but is not it selfe contained and such a supernaturall place is beyond the visible heavens and in it Christ now is according to the Scriptures 3. Their supposition or ground whereon they build their argument is in every part denied by us That Christ was taken or translated out of a place wee have many maine proofes whether he were translated into a place or that which is no place it skilleth not This followeth Therefore he changed place So then Christs humane nature is finite and doth change place and therefore is not every-where For To be every-where and to change place are contradictory And therefore also his God-head which alone is infinite eternall and every-where is not said to change place But here the Ubiquitaries seek a shift that they may not be hurt by this weapon That which changeth place is not every-where Christs body changeth place Therefore that is not every-where They grant the Major of this Syllogisme to be true taking the words after one manner but here they contend that the words are taken after a diverse manner As that Christs body is every-where that is after a manner of majesty or in manner as it is a majesticall body it changeth place in manner of a naturall body or as it is a naturall body But they escape not a contradiction by this cavill For the diverse manner which taketh away a contradiction must not fall into the same and be all one with the words themselves for the clearing of which they are brought For so it is made a meer Tautology or speaking of the same thing and a begging of that which is in question as if I imitating them should say This aire is light according to the manner of light and it is dark as touching the manner of darknesse Againe This man is poore as touching the manner of poverty and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of poverty is nothing else but poverty and the manner of riches nothing but riches So also these manners which they
feigne and imagine in the Major proposition are altogether the same with the things which are affirmed that is the same in them is affirmed of the same and so these manners are that in which lyeth the contradiction For they say Christs body is every where according to the manner of majesty Being demanded what they meane by majesty they answer omnipotency and immensity To say then Christs body is every-where as touching the manner of majesty not as touching the mannor of a naturall body is nothing else even by their owne judgment than Christs body to be every-where according to the manner of immensity or infinity and not to be every-where according to the manner of finitenesse Now verily they trimly take away the contradiction by thus distinguishing For the manner of immensity is nothing else but immensity and immensity and to be immense are both affirmed of the same Wherefore as these are contradictory To be every-where and To change place or Not to be every-where so are these also contradictory The same body to be immense and To be finite Immensity and finitenesse to agree unto the same or the same body to be every-where or immense according to the manner of immensity or majesty and not to be every-where but to change place and to be finite according to the manner of finitenesse or a naturall body Wherefore it is manifest which was before also confirmed That Christ ascended locally and that therefore this Article is to be understood of Christs locall ascension Object 2. Contraries or opposites ought to be expounded after the same manner that the contrariety and opposition may be kept But these Articles Hee ascended into heaven Hee descended into hell are opposed one to the other Therefore as the Article of Christs descension is taken in a figurative meaning that is of his great humiliation so ought also the Article of his ascension to be taken of his great majesty not of any locall motion Answ We answer first to the Major Opposites are to be expounded after the same manner except such manner of explication be disagreeing from the Articles of faith and from other places of Scripture But this Article the Scripture it selfe understandeth of a locall ascension Acts 1.11 Hee shall so come as yee have seen him goe into heaven howsoever it understand that other of a spirituall as wee have heretofore proved And that thus we understand both these Articles the Analogy of faith requireth 2. We deny the Minor For these two Articles are not opposed For his ascension into heaven is not the furthest degree of his glory as his descension into hell is the furthest degree of his humiliation But the furthest and highest degree of his glory is his sitting at the right hand of the Father Therefore as touching this Article of his sitting at the right hand of his Father we grant the Major For unto this Article is the descension into hell opposed whereupon also the Scripture doth not interpret properly but figuratively these two Articles of Christs descension into hell and of his sitting at the right hand of his Father 3. If Christs ascension be construed of any equalling of his man-hood with his God-head all the other Articles concerning the true humanity of Christ shall be utterly overthrownâ— a Mat. 23.20 Quest 47. Is not Christ with us then untill the end of the world as he hath promised Ans Christ is true God and true man and so according to his man-hood he is not now on earth b Hebr. 8.4 Matth. 26.11 John 16.28 John 17.11 Acts 3.21 but according to his God-head his majesty his grace and Spirit he is at no time from us c John 14.18 Matth. 28.20 The Explication THis Question is a prevention of an objection of the Ubiquitaries who argue thus Object But Christ promised that hee would be with us untill the end of the world Therefore hee did not so ascend into heaven but that hee is now also on earth and that every-where in his humane nature Answ They inferre more in their conclusion then the premisses inforce Christ is with us in that spirituall union whereby wee his members are joyned to him our head And further he speaketh of the presence of his whole person to which he attributeth that which is proper unto the God-head In like manner he saith before his passion when as yet he conversed on earth with his Disciples I and my Father will come unto him and will dwell with him this he speaketh John 14.23 as touching his God head which was and is in heaven and by which as the Father is with us so he is otherwise we might reason also thus I go away saith Christ Therefore he is not at all with us But it is attributed improperly to his other nature namely to his humanity What the personall union of two natures in Christ is that he abideth with us in respect of that personall union which is the secret and wonderfull indissoluble uniting and knitting of the two most diverse natures of Christ divine and humane into one person so that these two natures being in such wise linked and conjoyned absolve the essence of Christs person and one nature should be destroyed if it were sundered from the other both notwithstanding retaining their peculiar and severall properties whereby one is distinguished from another Saint Augustines Explication is on this manner That which Christ saith Loe Tract 50. in Johan I am with you alwayes unto the end of the world is fulfilled according to his Majesty Providence and unspeakable Goodnesse But as concerning that flesh which the Word tooke and after which he was borne of the Virgin taken by the Jewes crucified on the Crosse taken downe from the Crosse wrapped in linnen clothes laid in the Sepulchre manifested in the resurrection as concerning it yee shall not have him alwayes with you Why so Because as concerning the presence of his body he conversed forty dayes with his Disciples and they accompanying him to see him not to follow him he ascended into heaven and is no longer here For He is there sitting at the right hand of God and He is here for the presence of his Majesty hath not left us Againe according to the presence of Christs majesty we have Christ alwayes according to the presence of his flesh it was truly said unto the Disciples Yee shall not have me alwayes For the Church injoyed him a few dayes as concerning the presence of his flesh now it layeth hold on him by faith but seeth him not with corporall eyes Christ therefore is present with us 1. By his spirit and God-head Five manners of Christs presence 2. As touching our faith and confidence wherewith we behold him 3. In mutuall dilection and love because he loveth us and we him so that he doth not forget us 4. In respect of his union with humane nature that is in the conjunction of the soule with the body For
Why God would have us certaine of the last judgement 11. Why he would not have us certain of the time 12. Why God deferreth that judgement 13. Whether it is to be wished for 1. Whether there shall be any judgement THis Question is necessary For the Scripture also hath fore-told that there shall come in the later times mockers who shall account this Article for a fable Where is the promise of his coming For since the Fathers dyed 2 Pet. 3.4 all things continue alike from the beginning of the Creation The last judgement cannot indeed be demonstrated out of Philosophy but neither is there any thing in Philosophy against it But the whole certainty thereof is grounded on divine Prophecies The certainty of the last judgement is not to be sought in Philosophy but in Divinity or on the Doctrine of the Church For although the Philosopher perhaps would say somewhat as seeing a little through a mist as That it should goe well with the good and ill with the evill and That it is not likely that man was born to this misery yet by reason that man hath lost the knowledge of the righteousnesse goodnesse and truth of God wee cannot know out of Philosophy that any judgement shall be much lesse with what circumstances it shall be The arguments which Philosophy yieldeth are forcible indeed in themselves but are not made knowne but in Divinity and therefore the arguments themselves are only made forcible and of strength in Divinity Wherefore wee will draw reasons and proofes out of Divinity or the Doctrine of the Gospel by which it may appeare that there is a last judgement Six proofes of the last judgement The first proofe is drawne from expresse and plaine testimonies of sacred Scriptures As out of the Prophecy of Daniel As I beheld in visions by night behold Dan. 7.13 one like the Sonne of Man came in the clouds of heaven and approached unto the Ancient of dayes and they brought him before him And hee gave him dominion and honour and a kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall never be taken away and his kingdome shall never be destroyed And againe a little before The Ancient of dayes did sit whose garment was white as snow and the haire of his head like the pure wooll Vers 9 10. his throne was like the fiery flame and his wheeles as burning fire A fiery flame issued and came forth before him thousands ministred unto him and ten thousands stood before him the judgement was set and the books opened The beast was slaine and his body destroyed and given to the burning fire Likewise out of the prophecy of Enoch alledged by the Apostle Jude Jude 14 15. Behold the Lord cometh with thousands of his Saints to give judgement against all men Moreover out of the sermons of Christ especially in Mat. 24.25 Likewise out of the sermons of the Apostles Acts 19 31. 1 Thess 4.16 He hath appointed a day in the which he will judge the world in righteousnes by that man whom he hath appointed whereof he hath given assurance to all men in that hee hath raised him from the dead The Lord himself shall descend from heaven with a shout and with the voice of the Arch angel and with the trumpet of God It is appointed unto men that they shall once die Heb. 9.27 and after that cometh the judgement And I saw a great white throne Rev. 20.11 12. and one sate on it c. And I saw the dead both great and small stand before God and the books were opened and another book was opened which is the book of life and the dead were judged of those things which were written in the books according to their workes Neither is the certainty of the last Judgement apparent only by these and the like plaine testimonies of Scripture but is deduced also out of other places by good consequence and hence are made those forcible arguments which the Philosophers saw but by a glimpse The second proof is drawn from the end whereunto mankinde was created God necessarily obtaineth his end but to this end did he create mankinde that man should be the image of God and the everlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse which whereas it is now performed unto us and seeing it cannot be that God should create so most excellent a creature to perpetuall misery wee necessarily inferre that there shall be a change For God will obtaine his end and will not suffer the temple of the holy Ghost to be utterly consumed of rottennesse This blessednesse is a part of Gods image according to which man was made but this the Divel hath destroyed therefore God shall restore it who is mightier than the Divel And although the end for which man was created is hindered divers waies in this life yet God will at some time obtain it Wherefore it is not only as the Philosphers reason likely and probable that man was not made for these miseries but it is also most certain that the most excellent of all creatures was made to a better end Wherefore there must needs be at length a change By this argument is confirmed the happinesse of our bodies according to that of Saint Paul Know you not that your body is the temple of the holy Ghost 1 Cor. 6.19 which is in you The third proof is taken from the justice goodnesse and truth of God which requireth that it may goe full well with the good and with the evill full ill Philosophy knoweth not that God is so just good and true that hee will have the righteous to enjoy full and perfect blessednesse But this cometh not to passe in this life nay rather it goeth well with the wicked and evill in this life Therefore there must remaine another life wherein this shall be The holy Scripture useth this argument as in S. Paul 2 Thess 1.4 6. It is a righteous thing with God to recompence tribulation to them that trouble you Remember that thou in thy life time receivedst thy pleasure and likewise Lazarus paines Luke 16.25 now therefore is he comforted and thou art tormented The fourth is taken from Gods decree whereby he ordained and purposed with himselfe from everlasting to raise the dead Wherefore God being unchangeable will not cancell and revoke this his decree A register and copy thereof we reade in Ezekiel and presidents or examples we have Enoch Chap. 3. â— Elias and Christ The fifth is taken from Gods omnipotency whereby he is able to effectuate and accomplish things contrary to reason This argument Christ useth against the Pharisees Mat. 22.29 Ye erre not knowing the Scripture nor the power of God The sixth is taken from the glory of God sith God created man
16.11 Therefore hee shall not then be judged Ans The Divell is already judged but that only 1. By the decree of God 2. In the word of God 3. In his owne conscience 4. As touching the beginning of his condemnation But then he shall be so judged having the sentence proclaimed publikely on him that he shall not be able to attempt any thing more against God and the Church 7. What shall be the processe of the last Judgment and the sentence and execution of it 1. BY the vertue and divine power of Christ and by his humane voice the dead shall be raised John 5.28 1 Cor. 15.53 For All that are in the graves shall heare his voice and they shall come forth The living shall be changed and their mortall bodies shall be made immortall and they shall be gathered from the foure coasts of the world 2. By the ministery of the Angels all shall be presented before Christs throne For by the Angels as by those reapers Christ shall gather the godly and the wicked from the foure coasts of the world and they shall appeare before him This shall he doe by the Angels not of necessity but with authority not as if he had need of the Angels ministery but thereby to shew himself to be Lord of the Angels and of all creatures and this shall be for the majesty and glory of our Judge 3. The world heaven and earth shall be dissolved by fire there shall be a change of this present state and a purifying of the creatures but not a consuming or utter abolishing of them all 4. There shall be a separation of the godly from the ungodly and sentence shall be given of both Sentence shall be given which also we did touch before in the second question on the wicked principally according to the Law yet so as it shall be with the approbation of the Gospel Sentence shall be given on the godly principally according to the Gospel yet so that the Law shall allow and like of it The Elect shall heare the sentence out of the Gospel according to the merit of Christ apprehended of them by faith the testimonies of which faith shall be good works Come yee blessed possesse ye the kingdom Mat. 25.34 35. But the wicked shall heare the terrible and dreadfull voice Goe ye cursed into everlasting fire 5. There shall be a casting of the wicked into everlasting paines and an advancing of the godly to everlasting happinesse and glory For then shall Christ perfectly glorifie us and shall take us unto himselfe I will come againe John 14.3 1 Thes 4.17 and receive you unto my selfe Wee shall be caught up with them also in the clouds to meete the Lord in the aire and so shall wee ever be with the Lord. The wicked shall be cast apart from the godly with the Divels and shall be adjudged to eternall paines Object Hee that beleeveth not is condemned already Therefore the wicked are even now already condemned and shall not then first be condemned Ans As we said the Divels were already judged so also are the wicked already judged and condemned namely 1. In the decree of God 2. In his word inasmuch as this decree of God is revealed in his word 3. In their owne conscience 4. As concerning the beginning of their judgement But then the wicked together with the Divels shall be judged by proclaiming and publishing of that Judgement For then shall be 1. A manifestation of Gods judgement that they perish justly who perish 2. The wicked shall further also suffer punishments and torments of body which now is buried 3. The wicked and the Divels punishments shall be aggravated and they shall be so sharpely lookt unto and kept under that they shall not be able any more to hurt the godly or to despite God and his Church A great gulfe placed between us and them shall shut up all passage from them so that they shall cease to harme us 8. For what causes this judgement shall be THe chiefe and principall cause is the decree of God For therefore shall the last judgment be because God hath said and decreed that it shall be Wherefore it must needs be so 1. That so God may have his end 2. That he may shew and declare perfectly and wholly his goodnesse and love towards us that he may be worshipped in his temple which is in his chosen that the Son of God may have his kingdome and his citizens glorious and such as beseem him 2. A lesse principall and subordinate cause is both The salvation of the Elect who are here vexed and the damnation of the wicked who here doe flourish for therefore also shall the last judgement be that it may go well with the good and ill with the bad And of this shall the godly take matter to magnifie and praise God 3. The last judgement shall be because of Gods justice Here is not a full and perfect execution of Gods justice for the wicked must be in perfect and full evill state both in body and soul In a word the causes of the last judgement are That God may utterly cast away the wicked deliver and free his Church dwell in us and be all in all things 9. When the judgement shall be 1. THis judgement shall be in the end of the world in the end of dayes For there are three parts of the during and continuance of the world 1. Before the Law 2. Under the Law 3. Under Christ That part of the during of the world which is under Christ is called the end of the world the end of dayes the last time namely the continuance of time from Christs first coming untill his second Wherefore there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming for we are fallen into the last dayes and daily see the signes which were fore-told concerning the judgement Babes it is the last time and as yee have heard that Antichrist shall come 1 John 2.18 even now are there many Antichrists whereby wee know that this is the last time But the yeer the moneth the day of this judgement is not known of Christ himselfe 1. As touching his humane nature 2. As touching his office and Mediatorship inasmuch as that requireth not that he should declare unto us the time of judgement Mark 13.32 Of that day and houre knoweth no man no not the Angels which are in heaven neither the Son himself save the Father 10. Wherefore God would have us certain of the last judgement THe time of the judgement to come is unknown to us but as it is most certaine that that judgement shall come so God also would have us know the same 1. In respect of his glory that wee might be able to refute Epicures who account this heavenly Doctrine of the divine judgement to come for a fable and from the confusion which now is
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
shall be covered with this my skin And the Apostle saith Every man shall receive in his body according to that he hath done This mortality must put on immortality If then the bodies which have finned shall receive accordingly not other bodies but the same shall rise Therefore in the African Churches it was said I beleeve the resurrection of this flesh Cyprian in expos Symb. And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen This is the resurrection saith Ambrose as is intimated by the sounding of the very word that that which fell may rise that which was dead may revive Wherefore seeing our bodies shall rise no other bodies shall rise or be quickned then those which have fallen and are dead or no other then those which doe fall and die The justice also of God enforceth as much De side resurrect cap. 19. For this saith Ambrose is the order and course of justice that because the actions of the body and soule are common to both the body executing that which the soule decreed both of them should likewise come unto judgement both of them be either delivered up to perpetuall punishment 2. Thes 1.6 Cyprian in expos Symb. or reserved to eternall glory For the justice of God requireth that the flesh of the Saints which have fought in the field should also be crowned and the flesh of the wicked which have blasphemed against God should be tormented Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled that forth-with the flesh with her owne soule may according to the actions of this present life either be gloriously crowned as chaste or as unchaste be extreamly afflicted Lastly as Christ rose againe in the same flesh wherein he died so shall we rise with that very flesh we now are clothed withall 1 Cor. 15.50 Object Flesh and bloud cannot inherit the kingdome of God These our bodies are flesh and bloud Therefore they cannot possesse the kingdome of God and by consequent not these but other bodies shall rise in the last day Answ 1. Flesh and bloud in this saying of the Apostle which maketh the Major proposition signifie some evill adherent quality of the substance or the substance in respect of that quality But in the Minor they signifie the very substance of our bodies How flesh and bloud 〈◊〉 denied the heavenly inheritance whereof the Anabaptists falsely understand their conclusion 2. Here is a fallacy of Accident For the reason proceedeth from corrupted substance to meere substance thus Flesh and bloud being mortall and corruptible as now it is shall not possesse the kingdome of God they fore simply no flesh or bloud shall enjoy the kingdome of God Which kind of reasoning is altogether inconsequent So then flesh that is sinfull and corruptible shall not possesse the kingdome of God but our flesh shall enter in being glorious and immortall and being then no more able to sinne neither shall it be corruptible The Apostle of purpose layeth this downe in the same chapter It is sowed a naturall body and is raised a spirituall body Repl. 1 Cor. 15.44 Our bodies shall rise spirituall bodies Therefore then our bodies shall not have the properties of our flesh Answ The Apostle calleth that a spirituall body not which is changed into a spirit in all properties In what sense our boâ—â—es shall be spirituall but which is guided by the spirit of God which is immortall and free from all miseries adorned with heavenly lightnesse glory might and holinesse As likewise on the other side he termeth that a naturall body not which is turned into the soule or is like unto the soule in all properties but which in this mortality is swayed quickned and governed by the soule That this is the meaning of the Apostles words is apparent by these reasons Verse 53. 1. Because he saith It shall rise a spirituall body but a spirit is no body 2. Himself addeth This corruptible body must put on incorruption 3. If any body after the resurrection should be so spiritual as not retaining at all any bodily properties then surely Christs body should have been so but now he saith to the Apostles Handle me and see Luke 24.39 for a spirit hath not flesh and bones as yee see me have Therefore much more shall our spirituall bodies have flesh and bones Thus Augustine interpreteth Apostles meaning Cons. Adimanw cap. 12. Whereas the Apostle saith that in the resurrection the body shall be spirituall we may not therefore thinke that it shall be a spirit and no body but he calleth that a spirituall body which without any corruption or death is altogether subject to the spirit For when he calleth the body which we now have a naturall body we may not imagine hereon that it is a soule and no body Therefore as the body is now called naturall because it is subject to the soule and cannot be called spirituall because it is not yet fully subject to the soule as long as it may be corrupted so then it shall be called spirituall when by no corruption it can resist the spirit and eternity 6. How the Resurrection shall be The dead shall be raised THe dead shall be raised with a shout and with the voice of the Archangel At the resurrection and with the trumpet of God and shall be presented before the high and most just Judge Jesus Christ The resurrection shall be in glorious manner and openly not fearfully not in secret and shall be far other then that which was wrought in some men at the resurrection of Christ For it shall be done all Angels men and divels beholding it yea with the exceeding joy of all the godly and with the exceeding feare and trembling of the wicked The living shall be changed They who then shall remaine alive shall be in a moment of time changed and be made of mortall immortall Read cap. 15. of the former to the Corinthians and cap. 4. of the former to the Thessalonians 7. When the Resurrection shall be THe resurrection shall be in the end of the world in the last day John 6.40 John 11.24 Mat. 24.35 I will raise him up at the last day This Martha confessed I know that Lazarus my brother shall rise againe in the resurrection of the last day But of that day knoweth no man no not the Angels of heaven but God only This question is to be held and proposed of us that our faith be not troubled while we are forced to expect and tarry or that we may not imagine to our selves any certain time when we think those things will happen and so begin to doubt and think our selves to be deluded when those things fall not so out nor come to passe at the time appointed by us This question maketh for the increase of hope
doe the Saints judge and account of their owne righteousnesse and merit Because they are none of ours but are wrought by God in us Phil. 2.13 1 Cor. 4.7 If wee doe any good works they are not ours but are belonging to God only who worketh them in us by his Spirit It is God which worketh in you both the will and the deed even of his good pleasure What hast thou which thou hast not received We are evill trees if then we doe any good that must needs come from God only It is God which freely maketh us good trees and which worketh good fruits in us as it is said Wee are his workmanship Ephes 2.10 created in Christ Jesus unto good workes which hee hath prepared that wee should walke in them If then we performe any good it is the gift of God and not our merit Mat. 20.16 Is it not lawfull for mee to doe as I will with mine owne Hee must needs be very impudent who having received of gift an hundred florens of a rich man thinketh that he deserveth a thousand moe by receiving of those hundred whereas rather he is by this gift received bound to the rich man and not the rich man to him Because God is not bound to reward any No creature which doth even the most perfect works can thereby merit ought at Gods hand or binde God unto him to give any thing of debt and according to order of justice The reason hereof doth the Apostle yield Who hath given him first We deserve no more our preservation than wee deserved our creation He did owe nothing unto us when he created us so neither now doth hee owe us our preservation neither is he bound to give us any thing but hee did and doth both of his owne free will and meere loving kindnesse Hee receiveth no benefits at our hands Wee can bestow no benefits upon our Creatour Now where there is no benefit there is no merit For a merit presupposeth a benefit received Because there is no proportion between our works and Gods rewards There is no proportion between our works which are utterly imperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Sonne Lest we should glory in our selves Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remission of our sins man should have in himself whereof to rejoyce neither should the glory be given to God If Abraham were justified by his workes 1 Cor. 1.13 Rom. 4 2. hee hath wherein to rejoyce but not with God Because we are justified ere we doe them Rom. 9.11 2 13. We are just before we doe good works For ere Esau and Jacob were borne and when they had neither done good nor evill that the purpose of God might remain according to election not by workes but by him that calleth it was said unto her The Elder shall serve the younger As it is written I have loved Jacob and have hated Esau Wherefore we are not then justified before God when we doe good works but we then doe good works when we are justified Because all our good works are due Our good works are all due for all creatures owe unto their Creator worship and thanks-giving so that although we should never sin yet can we not sufficiently declare and shew forth our thankfulnesse whereof we are indebted Luke 17.10 When yee have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe The opinion of merit weakneth consolation Gaâ— 3 40. Rom. â— 16 8. The opinion of merit and justification by works impaireth Christian consolation disquieteth the conscience and causeth men to doubt and despaire of their salvation For when they heare the voice of the Law sounding in their eares Cursed is every one that continueth not in all things and withall consider their owne imperfection they are forthwith convicted in conscience that they never performed all things therein exacted Wherefore they are constrained to waver alwaies uncertain and to dread the curse But faith giveth sure consolation and comfort because it relieth on the promise which is certaine The inheritance is by faith that it might come by grace and the promise might be sure to all the seed Because then Christ had died in vaine Gal. 2.21 If wee should obtaine righteousnesse by our own works the promises should be made void For in Abraham shall all the Nations be blessed And Christ also should have died in vain Because then we should be otherwise justified thâ—n the Fathers of the old Church John 14.6 1 Tim. 2.5 Ephes 4.5 Heb. 13.8 Acts 4.12 There should not be one and the same reason and cause of our salvation if this doctrine of the merit of works should be admitted Abraham and the Thiefe on the Crosse should have been otherwise justified then we are justified But there is but one way leading to salvation I am the way the truth and the life There is one Mediatour between God and men There is one Lord one Faith one Baptisme Jesus Christ yesterday and to day the same is also for ever There is given no other name under heaven whereby we must be saved Therefore we shall not be saved by good works or for our good works Because then Christ were not a perfect Saviour Christ should not give us full and perfect salvation and so neither should he be a perfect Saviour if some thing were as yet required of us whereby we should be made just For look how much of our merit were added unto his so much should be detracted and subducted from his merit But Christ is our perfect Saviour For as Paul witnesseth God with his glorious grace hath made us accepted in his beloved Ephel 1.6 7. and 2.8 1 John 1.7 Acts 2.12 By whom we have redemption through his bloud even the forgivenesse of sins according to his rich grace By grace ye are saved through faith and that not of your selves it is the gift of God The bloud of Jesus Christ purgeth us from all sin There is no salvation in any other Object God calleth those blessings which hee promiseth to them that doe good works rewards and meed Now meed presupposeth merit Therefore good works doe merit before God Ans Amongst creatures sometimes it doth but never with God because no creature can merit at Gods hands seeing God oweth nought unto any creature But they are called the rewards or meed of our works in respect of God forasmuch as he recompenceth most fully those things which we doe neither yet is that recompence due For there can come no commodity unto God by us and therefore God is not bound no not to make the least recompence For he standeth no waies in need of our works and unto whom they can adde or bring nothing at all of him doubtlesse we
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
hearts and the hearing of prayers Answ The example is unlike For the humane understanding and minde of Christ understandeth and knoweth and his bodily eares and eyes also heare and see things whatsoever according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his Godhead which sheweth them unto his humanity united thereunto or also giveth unto his senses a vertue and force of perceiving things which are farthest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisdome of the Godhead neither doth he know by any transfused vertue into him the thoughts of minds and hearts For of the measure of knowledge convenient for his manhood Marke 13.32 it is said Of that day and houre knoweth no man no not the Angels which are in heaven neither the Sonne himselfe save the Father Of the revealing of the secrets of men unto him by his divinity Marke 2.8 it is said When Jesus perceived in his spirit that thus they thought with themselves c. But now that all things are revealed unto Angels and Saints which are revealed unto the understanding of Christ by his Godhead they will never be able to prove out of the Scripture For Christs humane nature doth excell and surpasse in wisdome all Angels and Men both in respect of the personall union thereof because it is united to his Godhead and also by reason of his Mediatourship which office his humanity beareth and executeth together with his divinity yet so that there is still kept in the administration thereof the difference of both natures Wherefore this example of Christ doth not prove that the Saints know all things either by beholding the things themselves or by divine revelation from God 9. In the divine essence shine all the Images and formes of things But the Angels and Saints departed behold the essence of God Mat. 18.10 Their Angels alwaies behold the face of my Father which is in heaven Therefore they behold in God all things which we doe suffer and thinke Answ 1. The Major proposition which they put is doubt full and uncertaine For it is manifest that God knoweth all things and doth in his wisdome comprehend the most perfect and perpetuall knowledge of all things but whether that understanding of things doth so shine in God that it may also be beheld of creatures this verily they have not as yet proved out of Scripture 2. Neither is the Minor true namely That the blessed behold the essence of God whereof it is said John 1.18 No man hath seene God at any time 3. Albeit there is no doubt but the holy Angels and Men in the heavenly life injoy a cleere knowledge and an immediate manifestation of God whatsoever it is yet we are not to imagine that they naturally know all things that are in God For then should their wisdome be infinite that is equall unto Gods wisdome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of Judgement Likewise Into which the Angels desire to looke To the intent 1 Pet. 1.12 Ephes 3.10 that now unto principalities and powers in heavenly places might be knowne by the Church the manifold wisdome of God They profit therefore and increase in the knowledge of wisdome and of the counsels of God by the very execution and contemplation of Gods works Now seeing that which they speake of is no naturall but a voluntary glasse or rather a divine manifestation or inlightning that is the Angels and blessed Men have not this in their owne nature to view and see in God his whole wisedome but God according to his good will and pleasure doth manifest and communicate unto every one such a part thereof as seemeth good unto him as it is said No man knoweth the Father but the Son and he to whom the Sonne will reveale him we affirme therefore the invocation of Saints so long to want a ground and foundation and so to be superstitious and idolatrous untill they shew out of the Scripture that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them For that invocation which is not grounded on the certaine and expresse word of God is Idolatry 10. The friendship and fellowship of the Saints with God and Christ is so great and so neere that he cannot deny them this manifestation Henceforth call I you not servants for the servant knoweth not what his Master doth but I have called you friends for all things that I have heard of my Father have I made knowne to you Much more doth Christ this in the heavenly life These follow the Lamb wither soever he goeth Ans Revel 14.4 This cause is insufficient For this friendship and fellowship continueth although God reveale not unto them all things or whatsoever they will but onely those things which for them to know is behoovefull for their owne salvation and happinesse and for his glory 11. Christ is the onely Mediatour of redemption or the Mediatour redeeming us by satisfaction as being God and Man but the Saints are also Mediatours of intercession praying for us Hence we thus reason Moe intercessors hinder not the being of one onely Mediatour But the Saints are onely intercessors or requesters Therefore their intercession hindereth not but that Christ may be the onely Mediatour Answ We deny the Major or distinction of mediation and intercession because the Scripture teacheth that Christ our Mediatour did not only by once dying redeem us and was in the time of his humiliation suppliant unto the Father for us but that also he continually appeareth and maketh intercession for us in the presence of his Father Heb. 5.7 9. John 17.9 Rom. 8.34 Heb. 7.24 25. Heb. 9.24 1 John 2.1 Who is also at the right hand of God and maketh request for us But this man because he indureth ever hath an everlasting Priesthood wherefore he is able also perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them If any man sinne we have an Advocate with the Father Jesus Christ the just Wherefore both the merit or satisfaction and intercession is Christs alone and by our confidence in him alone we are to approach unto God that is we are to aske and expect his promised blessings For the satisfaction and intercession of Christ only is of that price and worthinesse with God that for his merit only God is gracious and favourable unto us 12. Against the former answer they reply with another distinction Christ is only Mediatour and Intercessour by the worthinesse and vertue of his own merit and intercession but the Saints are Intercessours by the worthinesse and vertue of Christs merit and intercession that is their intercession prevaileth with God for us through the merit and intercession of Christ Therefore that
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
his body into heaven not carrying away his majesty from the g world because though he be absent in his body presenting himselfe to the Father for us and sitting at his right hand he yet dwels in the Saints by his Spirit and suffers them not to be Orphans as religious Antiquity h speakes Testimonies of Scripture and of the Ancient Fathers a Heb. 9.12 Christ by his owne bloud hath entred once into the holy place having obtained eternall redemption b Acts 1.3 After Christ had suffered he shewed himselfe alive to his Disciples with many certaine signes being seene of them for 40. dayes c Acts 1.11 Then the Apostles returned to Jerusalem from the mount called Olivet which is neere to Jerusalem being distant a Sabbath dayes journey d Acts 1.9 And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight e Austine Tract in John 50. According to the flesh which the Word assumed according to that which was borne of the Virgin according to that which was apprehended by the Jews which was fastened to the tree which was taken downe from the Crosse which was wrapped in linnen which was laid in the Sepulchre which was manifested in the Resurrection you shall not have him alwaies with you Why because he conversed according to his bodily presence 40. dayes with the disciples and they accompanying him by seeing not by following he ascended into heaven and is not here Chrysost Serm. de Ascens Domini Tom. 2. p. 328. Because the space from earth to heaven is great and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude but as our eye-sight failes us when we looke upon a bird mounting high so the higher that body was elevated the more was the sight of the beholders eyes weakened nature not being able to reach higher with the eye therefore the Angels stood shewing the celestiall journey lest any should suppose but that he was carried up into heaven after the manner of Elias who was elevated thither from you Ibid. See what space is betweene heaven and earth or betweene earth and hell or how far this heaven is distant from the higher heaven or how great the space is from the higher heaven to the Angels or from the higher powers to the seat of our Lord above all these is our Nature elevated that man who was here so low that he could descend no lower should be elevated unto such an high seat that he can ascend no higher therefore Paul saith He that ascended is he also that descended Ibid. He descended into the lower parts of the earth and ascended above all heavens f John 16.28 Againe I leave the world and go to the Father g August Tract in Joh. 102. He left the world by a corporall departure he went to the Father by a corporall ascension nor did he forsake the world by his presentiall government Idem Tract in Joh. 50. The Priests commanded that if any man knew where he were he should shew it that they might apprehend him We saith he will now shew to the Jews where Christ is I wish that all who are of their seed would heare and understand who gave command that it should be shewed them where Christ is Let them come to the Church and heare where Christ is and let them apprehend him They shall heare it of us they shall heare it of the Gospel He was slaine by their parents he was buried and rose againe he was knowne of his Disciples in their presence he ascended into heaven there he sits at the right hand of the Father who was judged shall come to judge let them heare and hold Thou wilt answer Whom shall I hold One that is absent Send up faith and thou hast held him Thy parents held him in the flesh hold thou him in thine heart because Christ being absent is present for if he were not present with us he could not be held by us But because that is true which he sayes I am with you to the end of the world he is both gone and yet is here he hath both returned and not deserted us He hath entred his body into heaven and hath not taken away his majesty from the earth h Cyril in Joh. l. 11. c. 3. For though he be absent in body presenting himselfe to the Father for us and sitting at his right hand yet he dwels in his Saints by his Spirit and suffers them not to be Orphans IV. By this only Orthodox faith we know where Jesus Christ our treasure is to be sought and called upon to wit above in heaven at the right hand a of God for where our treasure is there will our b heart be from whence wee must look for him namely from c heaven where lastly our mansion must be after this life to wit in heaven where our Lord hath prepared a place d for us Testimonies of Scripture a Col. 3.1 Seeke the things above where Christ is sitting at the right hand of God b Mat. 6.21 Where our treasure is there is our heart c Phil. 3.20 Our conversation is in heaven whence we looke for the Saviour c. d John 14.3 I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also John 17.24 Father I will that where I am they may be with me that they may see my glory e 1 Thes 4.17 We shall be caught in the clouds to meet the Lord in the aire and so we shall be alwaies with the Lord. V. We reject those odious fictions of the Ubiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta as strangers from the Christian faith concerning heaven and Christs ascension the most of which fopperies to be seene in their books are scarce worthy of Lucian Surely pious posterity will have cause enough to groane and to wonder at the power of errour 1. They say That the heaven which is above this world which Brentius saith he laughs at is an old wifes dreame or a Thalmudicall or Mahumeticall phansie 2. That the heaven into which Christ ascended is not a place nor above but is God himselfe because forsooth the heaven was incarnate and died for us that it is every-where in which also hell it selfe is and in which not only the Saints but Sathan also and his Angels are found 3. That Christ ascended often into heaven invisibly in the womb of his Mother where the Word was made flesh on the Crosse where giving up the ghost he laid aside the forme of a servant in his resurrection from the dead Lastly visibly upon mount Olivet 4. That this last Ascension was not a true Ascension into heaven but a wonderfull lifting up of Christs body even to the clouds a sight dispensed with or a visible vanishing 5. That Christ in passing to his Father that is in his ascension to heaven did not a haires
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by
with his hands he puts in practise the work which he decreed So one Son being of two natures according to the one he workes miracles according to the other he takes upon him all sort of humility For as he is of the Father and God he works miracles as he is of the Virgin and man of his owne accord he did naturally undergoe the crosse and passion and such like Hitherto if one compare the similitude doth well agree on the other side if he compare the whole with the whole he takes away the difference For though man consist of body and soule yet he is not the same with these but some other thing as he is man he consisteth in the union of body and soule and so existeth some other third thing But Christ is not made of the Deity and humanity when he is not different from these two but both God and man Againe the soule is alwaies affected with the body which no Orthodox man that is well in his wits dare say or think of Christs divinity therefore this example of man is partly to be received partly to be avoided By which words we understand that the similitude consists in two things and in so many is discrepant It agrees first that as the reasonable soule is coupled with mans body into one person of man so God the Word with the nature of man is coupled in the one person of God and man and that by an unspeakable way Again as the union of the soule with the body is made the essentiall properties of both natures remaining entire for the soule remaines in the union invisible spirituall immortall rationall impartible but the body is visible tangible mortall void of reason and partable The union also is made without transfusion of the essentiall properties of the one nature into the other The soule is not made visible corporeall mortall irrationall partible for being united to the body The body is not made invisible spirituall immortall rationall impartible because united to the soule The union notwithstanding is made with the communion of the essentiall properties of body and soule really transient into the person of man in respect of each nature As man really becomes immortall rationall according to his soule so he becomes mortall and void of reason according to his body So the union of God the Word was made the properties of both natures remaining entire God the Word remained in this union eternall uncreated most simple infinite omnipresent omnipotent omniscient impassible immortall c. The flesh in time was created compounded finite in respect of place power knowledge passible mortall c. The union also was made without transfusion of the essentiall properties of God the Word into the flesh or of the flesh into God the Word The Word was not made temporary was not created nor compounded nor finite in place power and knowledge nor passible or mortall by the union with the flesh So the flesh was not made eternall uncreated uncompounded infinite omnipotent omnipresent omniscient impassible immortall by the union with the Word yet the union was made with the communion of the essentiall properties of the Word and flesh really transient into the person of Christ God and man or the Word incarnate in respect of each nature which Damascen calls the manner of alternation lib. 3. orthod fid cap. 4. As Christ-God becomes man really in time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created and borne compounded finite in place power and knowledge and was passible mortall suffered died according to the nature assumed so Christ-man is really God eternall uncreated most simple finite omnipotent omnipresent omniscient according to the divinity assuming But the similitude agrees not in this First that in man by reason of the union of the reasonable soule and body some third thing specifically different is made up to wit man as of matter and forme neither of which is man 'T is not so in Christ because the Word assuming the flesh both before and after the incarnation was God and the same person heretofore without flesh afterward clothed with it Secondly the soule of man receives into it the passions of the body with which it grieveth and rejoyceth but God the Word is void of all affection and passion ARTICLE V. Of the Creed the XIII 24. Who suffered for our salvation 25. Went downe to Hell 26. The third day rose againe from the dead 27. Ascended into Heaven 28. He sitteth at the right hand of God the Father Almighty 29. From thence he shall come to judge the quick and dead The Declaration 24. WHo suffered Hitherto of the mysterie of the Incarnation followes the office of the Son of God incarnate the words are almost a succinct repetition of the Apostles Creed Now these are the things for which we beleeve the Son of God to be incarnate and without the assurance of which in vaine wee should beleeve the incarnation of the Son of God For because the Son of God became our surety in the judgement of God he ought in our flesh to have suffered for us an accursed death that he might satisfie for us the curse of the Law and restore to us by his death life and righteousness which were lost he suffered therefore the death of the Crosse to recover our salvation Rom. 4.25 Phil. 2.8 Heb. 2.14 c. 25. He descended into Hell That he might free us from the terrours of Hell but not by a corporeall descending or in his soule after death into the place of Hell For the Scripture is cleerly against such a descending Luke 23.43 53. but in a spirituall wrestlings with the sorrows of Hell which the Scripture usually calls a descending into Hell 1 Sam. 2.6 Psal 16.18 and 116.3 before his death in the garden and on the Crosse Mat. 26.38 Luke 22.44 Mat. 23.46 26. The third day he rose againe For our justification Rom. 4.25 This Article is the ground of Christian hope and comfort For if Christ be not raised from the dead our preaching is in vaine our faith is in vaine and we are yet in our sins 1 Cor. 15.17 27. He ascended into Heaven He is alwaies with us by his divinity but if he had not corporally departed from us we had still seen his body carnally and should never beleeve spiritually by which faith we are justified August serm 60. de verbo Domini 28. He sits at the right hand c. According to the promise Psal 110.1 Sit at my right hand untill I make thine enemies thy footstoole which the Apostle interprets 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet And Ephes 1.2 He hath placed him above all dominion and power c. and hath put all things under his feet and hath made him head over all to his Church Therefore the gâ—ory of Christs sitting at his Fathers right hand is the Kingdome of the Mediatour exalted in his own flesh and not the diffusion of the flesh
that the regenerate neither perfectly nor continually can obey God and that Reasons to prove the former doctrine as the beginning so the continuance of our conversion dependeth of God is confirmed besides these testimonies by evident reasons as 1. We receive all good things from God much more then these good things which are the greatest of all Jam. 1.17 that is our conformity with God and perseverance therein 2. Nothing can be done besides the eternall decree of God but the good works which the converted doe Ephes 2.10 God from everlasting did decree We are his workmanship created in Christ Jesus unto good workes which God hath ordained that wee should walke in them Jer. 1.5 Before I formed thee in the wombe I knew thee and before thou camest out of the womb I sanctified thee Wherefore they are able to doe neither more nor lesse of such workes then God hath decreed to worke in them by his Spirit 3. The gifts of the holy Spirit are not in the will and power of men but in the power of the Spirit who dispenseth them All these things worketh even the selfe same Spirit distributing to every man severally as he will 2 Cor. 12.11 Ephes 4.7 2 Thes 3.2 Vnto every one of us is given grace according to the measure of the gift of Christ All men have not faith Now perseverance in true godlinesse and a will and desire to persevere and the craving of the confirmation strengthening and aide of the holy Spirit are no lesse the gift of the holy Spirit then regeneration it selfe and faith and conversion as hath been shewed before Wherefore to persevere in faith and conversion is no more in our power then to beleeve and be converted 4. In whose power and arbitrement our perseverance is be is the preservation of our safety But God and not we is the author and preserver of safety John 10.28 No man shall plucke my sheep out of my hand Therefore our perseverance is not in our owne power and arbitrement but in Gods 5. As our conversion so also our perseverance is the free gift of God that is As God findeth no cause in us why to convert us so neither findeth he cause in us whereby he should be moved to keep us being converted that wee doe not defect or fall For neither is there cause in us why he should more keep us from falling away then our Parents in Paradise neither is the chiefe cause in the Saints themselves why God should defend some rather then some against temptations and sins as Samuel and Josaphat rather then Sampson and David But if to persevere were in our power or not to persevere then the cause of this diversity should be in us Wherefore perseverance in godlinesse and abstaining from sin is not to be ascribed to our selves but to the mercy of God But against the former sentence to wit that even the best workes of the Saints in this life are not perfectly good and therefore are not able to stand in the judgement of God and to please God but by the imputation of Christs satisfaction the Papists oppose themselves Object 1. The Workes of Christ and the holy Spirit say they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his Spirit Wherefore it is necessary and must needs be that they are pure and perfect and please God even as they are considered in themselves For God cannot condemne his owne workes although he examine them according to the rigour of his judgment The good workâ— of the regenerate are not perfect so long as themselves who work joyntly with the spirit are not perfect We answer to the Major The workes of God are pure and worthy no reprehension as the workes of God and such as God worketh but not as they are depraved by the creature neither are they alwayes pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are done by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of God but impure and unperfect and according to the sentence of the Law subject to damnation if the creature by which God worketh them be corrupt and vicious that is depraved by the not knowing of God and by averting from God Object 2. God cannot condemne the members of his Son There is no condemnation to them that are in Christ Jesus Rom. 8.1 The regenerate are the members of Christ Therefore even as they are considered of themselves they and their workes cannot be condemned in the judgment of God Answ There is more in the conclusion then in the premisses The imperfections of the regenerate and their workes are blotted out and pardoned in Christ For this only followeth that the Saints cannot be condemned but this cometh in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth God not because it perfectly agreeth with the Law but because the defects and faults which cleave unto it are pardoned through Christ Object 3. Christ in judgment will render unto every one according to his workes But the severity of Gods justice doth not render good according to workes which are not perfectly good Wherefore the workes of Saints are so perfect as that they cannot be condemned in the judgement of God We answer unto the Major The justice of God doth not render good but according unto perfect workes if hee judge legally according to the covenant of perfect obedience towards the law But he rendreth good also according to the imperfect workes How Christ will render unto every one according to his workes and such as deserve damnation except the sin that cleaveth unto them be pardoned when as he judgeth according to the Gospel that is not according to the covenant of workes or our owne obedience which should satisfie the law but according to the covenant of faith or of the righteousnesse of Christ applied unto us by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceed and which they as effects thereof doe shew to be in men Object 4. The Scripture in many places ascribeth perfection of good workes to Saints even in this life and saith that they are perfect and did walke with their whole and perfect heart before God I have sought thee with my whole heart Psal 119.10 Psal 119.2 Genes 6.9 2 Chro. 15.17 Matth. 5.48 In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life And in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Noah was a just and upright man in his time The heart of Asa was perfect in all his dayes Be ye perfect as your Father
in heaven is perfect Answ First these and the like speeches speake of that perfection which is not of degrees but of parts or of the integritie and sincerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not only all the parts of obedience but that degree also which the law requireth in us Such a perfection have not the regenerate in this life They have indeed all the parts of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof untill they enjoy the life to come The perfection of parts is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeavour to obey God and withstand corrupt lusts according not to some onely but to all the commandements of his law The perfection of sincerity is a desire or study of obedience and godlinesse not feigned but true and earnest albeit somewhat be wanting to the parts as touching the degree This perfection to wit both the integrity and sincerity of obedience is in all the regenerate For unto them it is proper to submit themselves to the commandements of God even to all without exception and to begin in this life all the parts of true godlinesse or obedience This is called also the justice of a good conscience because it is a necessary effect of faith and pleaseth God through Christ And albeit in all men even in the most holy much hypocrisie remaineth as it is said Rom. 3 4. Every man is a lyar yet there is a great difference betweene them who are wholly hypocrites and please themselves in their hypocrisy having no beginning or feeling of true godlinesse in their hearts and those who acknowledgeing and bewailing the remnants of hypocrisy which are in them have withall the beginning of true faith and conversion unto God Those hypocrites are condemned of God these are received into favour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed unto them And therefore to this declaration or exposition another is also to be added That they who are converted are perfect in the sight of God not only in respect of the parts of true godlinesse which are all begun in them but also in respect of the degrees of true and perfect righteousnesse of Christ imputed unto them as it is said Colos 2.10 Heb. 10.14 1 Cor. 2.6 14.20 Ephes 4.19 Ye are all complete in him With one offering hath he consecrated for ever them that are sanctified But they reply That the perfection also of degrees is attributed unto the Saints in the Scripture 〈◊〉 Wee speake wisdome among them that are perfect Be perfect in understanding Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man and unto the measure of the age of the fullnesse of Christ But these places also doe not call them perfect in respect of the law of God that is in respect of the degree of knowledge and obedience which the law requireth in us but in respect of the weaker who have lesse light and certainty and readinesse confirmed by use and exercise to obey God to resist carnall lusts and to beare the crosse For so is this perfection expounded That we be no more children Ephes 4.14 Heb. 5.14 Philip. 3.12 wandring and carried about with every winde of doctrine Not as though I had already attained to it or were already perfect They oppose against these answers a place out of John 1 John 4.17 18. Herein is the love perfect in us that we should have boldnes in the day of judgement for as he is even so are we in this world There is no feare in love but perfect love casteth out feare for feare hath painfulnesse and he that feareth is not perfect in love But S. John meaneth not that our love towards God Our regeneration and newnesse of life doth assure us of justification as being an effect thereof Rom. 5.5 but Gods love towards us is perfect that is declared and fully known unto us by the effects or benefits of God bestowed upon us in Christ Or as Saint Paul speaketh Rom. 5. where hee saith That the love of God shed abroad in our hearts by the holy Ghost is the cause why wee doe without feare and with boldnesse expect the day of Judgement and of this mercy and free love of God towards us he signifieth that by this token or testimony we are assured because in this life we are reformed by the holy Spirit to his Image For by our regeneration we are assured of our justification not as by the cause of the effect but as by the effect of the cause Now though regeneration be not perfect in this life yet if it be indeed begun it sufficeth for the confirmation and proving of the truth of our faith unto our consciences And these very words which S. John addeth Love casteth out feare shew that love is not yet perfect in us because wee are not perfectly delivered in this life from feare of the wrath and judgement of God and eternall punishment John 3.21 1 John 3.23 Psal 119. For these two contrary motions are now together in the godly even the feare and love of God in remisse and low degrees their feare decreasing and their love and comfort or joy in God increasing untill joy get the conquest and perfectly cast out all trembling in the life to come when God shall wipe away every teare These places of Scripture are to be understood of the uprightnesse of a good conscience not of any perfect fulfilling of the Law in the godly Object 5. Hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought according to God If our heart condemne us not then have we boldnesse towards God I have not declined from thy Law Therefore the good workes of the regenerate may be alledged and stand in Gods judgement as perfectly answerable unto his Law Answ These and the like sayings doe not challenge to the godly in this life perfect fulfilling of the Law but the uprightnesse of a good conscience without which faith cannot consist or stand as neither can a good conscience without faith As it is said Fight a good fight having faith and a good conscience 1 Tim. 1.18 19. And Then being justified by faith Rom. 5.1 wee have peace towards God through our Lord Jesus Christ For a good conscience is a certaine knowledge that we have faith and a purpose to obey God according to all his commandements and that wee and our obedience though maimed and scarce begun please God not for that it satisfieth his Law but because those sins and defects which remaine in us are forgiven us for the satisfaction of Christ