When lust hath conceived it bringeth forth sin Jam. 1.15 and sin when it is finiâ—â—ed bringeth forth death Here say they James saith that there is one sin finished when as the will upon deliberation consenteth to evill lust another not finished when a man sinneth without deliberation and to sin finished he ascribeth that it bringeth forth death We answer that the consequence of this is not oâ— force because that a property which belongeth to divers kinds when it is ascribed to one kind it followeth not thereof that it is to be removed from the other Actuall sin is an effect of Originall sin and a cause of death which though purchased by Originall yet is aggravated by Actuall For S. James distinguisheth the kinds or degrees of sins Originall and Actuall and saith that death followeth after Actuall not as if death did not follow after Originall but because that actuall is a middle between Originall sin and death as a cause of this and an effect of that and doth aggravate death or punishment which already was purchased by Originall sin Neither doth he chiefly speak of the degrees of punishments but of the cause and originall of them to be sought in the corruption of our owne nature Object 8. It is said Jam. 3.2 In many things we sin all Hence our adversaries will prove That the sins of the just are Veniall because they fall either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the just who by faith retain or receive righteousnesse are Veniall not of their owne nature but by grace Gods justice is not at variance with his mercy though it judge the least sin worthy of eternall death Object 9. God is not cruell but mercifull nâ—â—â—her light in his love but constant Wherefore he doth not for every light sin judge a man worthy of eternall punishments Answ But they imagine that the judgement of God concerning sinne is at variance with his mercy which two are not at variance but do very well agree For God is in such wise mercifull as he is also just Now the justice of God requireth that hee judge all even the least offence and contempt of his majesty worthy of eternall damnation This judgement against every sin the mercy and constancy of Gods love doth not take away but for the shewing and declaring thereof it is sufficient that hee rejoyceth not at the destruction of them that perish and that for testimony thereof he inviteth all to repentance and forgiveth them who repent their sins which by themselves were worthy of everlasting death that is hee punisheth them and causeth satisfaction for them not in the sinners but in his owne Son sent to take flesh by punishment answering and satisfying his justice Object 10. It is said Mat. 5.19 Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven This they interpret after this sort That he who both by sin and teaching doth against the Law is fallen from the Kingdome of God and not he who in teaching subscribeth to the Law although sometimes he doth a little contrary to that he teacheth But the opposition or contrariety which Christ addeth But whosoever shall observe and teach them the same shall be called great in the Kingdome of God doth shew that Christ in the former part of the speech doth understand those who breake that is violate the Law which they teach so that the meaning is Although one teach well and yet violate one of these commandements which the Pharisees terme the least that is of the commandements of the Decalogue hee shall find these commandements so not to be the least but the greatest as himselfe thereby shall become the least that is in no place in the Kingdome of God Albeit it be granted unto them that in the words of Christ to teach so is the same that to teach contrary to the Law yet can it not at all be gathered thence that they alone shall be the least in the Kingdome of God who by teaching and sinning break the Law and not they also who by sinning only and not teaching Christ calleth them the least not as in his owne judgement but as in the judgement of the Pharisees and so he imitateth them in thus speaking transgresse it The first reason is in the very words of Christ because he calleth those commandements the least by a figure of speech called Imitation which are the greatest and the breach whereof whether it be committed in deed or in doctrine or in both God judgeth worthy the shutting out of his Kingdome even by our adversaries confession that is the whole Decalogue which the Pharisees did set behind their traditions The second reason is in the words which Christ addeth For I say unto you Except your righteousnes exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven In these words Christ sheweth that a far other righteousnesse is required by the Law of God then the Pharisees thought of and that those sins also are so great that they shut men out of the Kingdome of heaven which the Pharisees accounted either for light or no sins as to be angry with thy brother unadvisedly to say unto him Racha or foole to be troubled with an evill affection or desire of revenge for even these things also he saith are to be avoided if we will avoid hell fire and be the children of our heavenly Father Therefore he saith Whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her already in his heart And Whosoever hateth his brother is a man-slayer and yee know that no man-slayer hath eternall life abiding in him 1 John 3.15 And therefore not they only which commit the greater sins but they also who commit the lesser cannot escape everlasting death but by the satisfaction of Christ imputed to them But as our adversaries accuse this sentence of too much rigour Sin made veniall unto the repentant by grace for the intercession and satisfaction of Christ That all sinnes are by themselves of their owne nature Mortall that is deserve eternall death so also the other sentence That sins are made Veniall to those that repent which of their owne nature are Mortall they reprehend as too gentle and repugnant to Gods justice because to call that Veniall which is Mortall is contrary to truth and justice But the answer is ready That God if we respect the nature of sin adjudgeth all sin worthy of everlasting death and giveth pardon to none but of free grace for the intercession and satisfaction of his Son our Mediatour The third division of sin THere is sin against the conscience and sin not against the conscience Sin against the conscience Sin against the conscience is when a man knowing
of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
have a beginning in respect of their persons and have their essence communicated unto them from some other Untrue They have a beginning in respect of their essence Sunt essentiati or They are essenced or have their essence produced from the Father or They have their essence produced from some other It is truely said The first person of the Deity begate the second of his owne essence The third person proceeded from the first and second But not truely The divine essence begate a divine essence or The person is begotten or proceedeth of the essence True it is to say The divine essence is communicated Untrue The divine essence is born or proceedeth The reason is because to be communicated is not the same as to be begotten but stretcheth farther For not whatsoever is communicated to the begotten is also begotten but that is begotten to which the substance of him that begetteth is communicated 2. Of the outward operations of the three persons Another difference of the persons ariseth out of the former consisting of the order of their externall operations which they exercise towards the creatures and in them and by them For these actions I grant are wrought be the common will power and efficacy of the Father Son and holy Ghost but yet that order still of the persons being kept which they have in their subsisting The Father is the fountain as of the persons so of the operations of the Son and of the holy Ghost and he doth all things not of any other that is no other working by him no others will preventing his no other imparting to him power or efficacy but of himselfe that is as hee subsisteth of himselfe so hee understandeth and worketh of himselfe But the Son and holy Ghost do not work of themselves but by themselves that is the Son worketh the Fathers will going before the holy Ghost worketh the will going before both of the Father and the Son The Father worketh by the Son and the holy Ghost and sendeth them but is not sent of them the Son worketh by the holy Ghost sendeth him from the Father into the hearts of the beleevers but is not sent of him but of the Father The holy Ghost worketh and is sent from both the Father and the Son not from himselfe All things were made (a) Joh. 1.3 Col. 1.16 Heb. 1.2 by him The Son can do nothing (b) Joh. 5.19 of himself save that he seeth the Father do For whatsoever things he doth the same things doth the Son also I proceeded forth and came (c) Joh. 8.42 John 14.26 John 5.26 from God neither came I of my self but he sent me Whom the Father will send in my name Whom I will send unto you from the Father What the sending of the Son holy Ghost meaneth Now when the Son and holy Ghost are said to be sent we may not understand this sending as if it were any locall motion or as if it were any change in God but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost and of the execution and manifestation of this his will by the working of the Son and holy Ghost So saith the Son that he was sent of the Father into the world that he came down from heaven and yet that he was in heaven whilest he remained on the earth So the holy Ghost though he were before in the Apostles and dwelt in them yet he is said to be sent unto them in the day of Pentecost Both these persons therfore were sent into the world not that therby they became present somewhere where before they were not but because the Son wrought in the world whatsoever was the will of the Father and shewed himself present and powerfull according to his Fathers good pleasure as it is said God sent forth his Son made of a woman And because ye are sons Gal. 4.46 God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father 8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church The doctrine of the Trinity to be taught in the Church THis doctrine of the Trinity is to be learned and held in the Church In respect of Gods glory In respect of the glory of God that God may be discerned and distinguished from idols For God will not be matched with idols but will have himself to be worshipped and celebrated and therefore known and agnized for such a one as hee hath declared himself to be In regard of our salvation In regard of our owne salvation and comfort No man is saved who knoweth not the Father and the Father is not known without the Son For No man hath seen God at any time John 1.18 1 John 2.23 the onely begotten Son which is in the bosome of the Father hee hath declared him Whosoever denyeth the Son the same hath not the Father Again No man is freed and saved from sin and death without beleeving in the Mediatour Christ He is very God and eternall life 1 John 5.20 But no man reposeth trust and confidence in the Son when as yet he is not known unto him Rom. 10.14 How shall they call on him in whom they have not beleeved How shall they beleeve in him of whom they have not heard Therefore we must first know the Son and then for the Son wee must know the Father that we may beleeve in him Likewise no man is sanctified and saved by the holy Ghost who knoweth not the holy Ghost For he who receiveth not the holy Ghost is not saved according to that saying of Scripture Rom. 8.9 He that hath not the Spirit of Christ the same is not his But no man receiveth him whom hee knoweth not Therefore hee who knoweth him not is not saved That no man receiveth him whom hee knoweth not is proved by those words of Christ The Spirit of truth the world cannot receive because it seeth him not Joh. 14.17 neither knoweth him Except a man be born again of water and the Spirit hee cannot enter into the kingdome of heaven Hence it manifestly appeareth That they which will be saved must necessarily know the Father the Son and the holy Ghost And they must know that the Son and the holy Ghost are distinct from the Father but yet consubstantiall with the Father and equall in perfections honour worship and therefore the same true God which is the Father For except God be known of us to be such as he hath declared himselfe to be he doth not communicate himself unto us neither may we look or hope for everlasting life from him And what he hath shewed himself to be wee have heard namely That hee is the eternall Father co-eternall Son and co-eternall holy Ghost But among all points there is none more sharply oppugned by the adversaries of the truth then
Ghost 2. They do not make continuall intercession neither do they alwaies obtaine what they aske 3. These apply their benefits unto no man 4. They offer not themselves a sacrifice for the sins of others For all these things can be and are performed by Christ alone 4. What is Christs kingdome A King in generall A King is a person ordained by God to governe in a people and beare rule alone according to honest lawes and to have power to reward the good and punish the bad and to defend his subjects against their enemies having no superiour Governour above him The King of Kings Christ is a person immediately ordained of God to gather and rule by his word and Spirit his Church purchased by his bloud and to defend her Christ a King of Kings being subject unto him and serving him against all her enemies both corporall and spirituall and to reward her with eternall rewards but to cast her enemies into everlasting paines and torments His name is called the word of God Rev. 19.12 16. Christs kingdom And hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Wherefore Christs royall office is 1. To rule by his word and Spirit his Church gathered out of all Nations from the beginning of the world For that it may goe well with us under this King it is not enough if he outwardly teach us what he would have us his subjects to performe unlesse also by his Spirit he move our hearts and cause us to be obedient to his commandement 2. To defend and preserve this his Church in this life against all both inward and outward domesticall and forraine foes which also hee doth performe while not only by his powerfull hand he is ever present with us but furnisheth us also with those weapons wherewith our selves also may constantly and happily â—nter the combat against our most mighty foes and utterly vanquish and discomfit them This sacred harnesse and warlike furniture is described Eph. 6.13 3. To make his Church partaker of the blessings of his kingdome and to adorne her raised up from the dead with everlasting glory and blisse 4. To overcome and rule his enemies by his might and power and at length to thrust them down being fully overcome and conquered into eternall torments We are in this place to observe the difference of the Propheticall Priestly and Royall office both of them who were in the old testament and of Christ and of our selves In the old restament they were types or typicall Prophets Priests and Kings Christ is indeed the true Prophet King and Priest which they prefigured wee are Prophets Kings and Priests by participation as having Christs dignities communicated unto us Now then let us see what is our Propheticall Priestly and Royall office Quest 32. But why art thou called a Christian Ans Because through faith I am a member of Jesus Christ a Acts 11.26 and partaker his annointing b 1 Cor. 6.5 that both I may confesse his name c Act. 2.17 1 John 2.27 and present my self unto him a lively sacrifice of thankfulnesse d Mat. 10.32 Rom. 10.10 and also may in this life fight against sin and Sathan with a free and good conscience e Rom. 12.10 2 Pet. 2.5 9. Rev. 1.6 and 4 8 10. Rom. 6.12 13. Gal. 5.16 17. Ephes 6.11 1 Tim. 1.18 19. 1 Pet. 2.11 and afterward enjoy an everlasting kingdom with Christ over all creatures f Mat. 25.34 2 Tim. 2.12 The Explication IN this thirty second Question we are instructed concerning the inunction or annointing of the faithfull namely Of the communion of the faithfull or Christians with Christ whence they are called Christians or Annointed and what is the duty of Christians and what their comfort whereof this name doth advertise them Here then is discoursed the common place concerning the communion of Christ the head of the faithfull his members and of the functions of these his members Hereof foure things come to be considered 1. What is the annointing of Christians or whence Beleevers have the name of Christians or Annointed 2. What is the Propheticall function of Christians 3. What their Priesthood 4. What their Kingdome 1. What is the Annointing of Christians LUke testifieth Acts 11.26 Who is called a Christian that the name of Christians first began to be used in Antioch in the Apostles time when as before time they had bin termed by the names of Brethren and Disciples The name Christian is derived from Christ and in generall he is called a Christian who is a disciple of Christ and followeth his doctrine of life and who being inserted into Christ hath communion and fellowship with him There are two sorts of Christians some seeming or counterfeit and outward but not true that is hypocrites others seeming and true For not every seeming Christian that is who is in outward corversation a Christian is an hypocrite seeing it is required of us Mat. 5.16 Jame 2.18 Mac. 7.23 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Shew me thy faith by thy workes but every hypocrite is a seeming Christian to whom it shall one day be said I never knew you Seeming and false-hearted Christians They are called seeming but not true Christians who being baptised professe in word and life or ouâ—ward conversation the doctrine and faith of Christ and are in the company of nose which are called but are not partakers of Christs benefits being destitute of true faith and conversion Therefore they are not the true and lively members of the Church Mat. 20.16 7.22 Seeming and true-hearted Christians Many are called but few chosen Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven They are both seeming and true Christians who being received by baptisme into the Church acknowledge and professe Christs doctrine and being engrafted into Christ by a true faith are made partakers of all his benefits and being regenerated by the holy Ghost leade a life worthy of true Christians Furthermore of Hypocrites we are not her to speake but of those who are both without and within that is are truly Christians and annointed of Christ by the holy Ghost The question then is Why we are called Christians The causes hereof are two 1. Because by faith wee are made the members of Christ 2. Because by it we are made partakers of his annointing that is wee are called Christians for the communication made unto us of Christs person What it is to be Christs members office and dignity To be the members of Christ is nothing else than to be conjoyned and united to Christ by the same spirit dwelling both in him and us and by this spirit to be enriched with such righteousnesse and life as is in Christ to be conformed unto Christ and seeing
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
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard but worshipping in Dan and in Bethel and in the high places and in the Temple of Samaria were Idolaters not knowing what they worshipped and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
Whether God hath bestowed his Son upon all the world that is on all and every man to be a Saviour even to the ends of the earth of all them that embrace him by faith whereas we do both know and â—each the same thing from the mouth of Christ But Puccius and Huberus on the contrary cry out That Christ is given as a Saviour to all men absolutely and hath saved all men effectually whether they beleeve or not It is well then that Osiander fights for us and refutes his owne brethren himselfe ARTICLE III. Of Christs ascension into Heaven I. WE beleeve that properly and without any trope Christ ascended from earth into a heaven by a true and locall motion of his body by his divine power in the presence of his Disciples and that he is for our sakes in b heaven untill he returne to judge the quick and the c dead Testimonies of Scripture a Acts 1.9 10 11. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight And while they looked stedfastly towards heaven as he went up behold two men stood by them in white apparell Which also said Ye men of Galilee Why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven b Heb. 8.4 If Christ we upon earth he were not a Priest Heb. 9.24 Christ is not entred into a sanctuary made with hands c. but into heaven it selfe that he may appeare in the presence of God for us Col. 3.1 Seeke the things which are above where Christ is sitting at the right hand of God Acts 3.21 The heavens must containe Christ untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began c Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven Mat. 24.30 Then shall appeare the signe of the Son of man in heaven and they shall see him come in the clouds of heaven with power â—nd great glory Mat. 25.31 But when the Son of man shall come in glory and all his holy Angels with him then he shall sit downe upon the throne of his glory 1 Thes 4.16 For the Lord himselfe shall come downe from heaven with a great shout with the voice of an Arch-angel and with the trumpet of God Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ II. What heaven that is and what place it is unto which Christ ascended we will not inquire but leave it to those that are curious seeing it is written Isai 64.4 1 Cor. 2.9 Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him Notwithstanding we beleeve piously and with the Scripture that it a is a place not on this b earth nor c below nor every-where but above and without this visible d world the heaven of e heavens the habitation and throne f of God in light g inaccessible the house of h our Father the City of the living i God the Saints native k country where Christ is l now at the right hand of God interceding m for us and preparing a place n for us from whence we expect he will o returne downeward into the p clouds that he may receive us unto q himselfe Testimonies of Scripture a 1 King 8.30 Heare the supplications of thy servant and of thy people Israel which shall pray in this place heare thou from the place of thy habitation that is from heaven heare and spare John 14.2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Phil. 3.20 From whence we expect our Saviour the Lord Jesus Christ b Jer. 31.37 Thus saith the Lord If the heavens above can be measured and the foundations of the earth beneath c Luke 16.26 Besides all this betweene us and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to us that would come from thence d Ephes 4.10 He that descended is he also that ascended far above all heavens that he might fulfill all things Heb. 4.14 Having therefore our High-Priest Jesus Christ who hath entred into the heavens e 1 King 8.27 The Heaven and heaven of heavens do not containe thee Psal 115.16 The heaven is the Lords but the earth he hath given to the sons of men f 1 King 8.45 Heare from heaven from the place of thy habitation their prayers 1 Tim. 6.15 The King of kings and Lord of lords inhabits light inaccessible g John 14.2 In my Fathers house are many mansions I go to prepare a place for you h Heb. 11.10 Abraham did looke for a City having a foundation whose builder was God i Heb. 12.32 You are come to mount Sion to the City of the living God the heavenly Jerusalem and to an innumerable company of Angels k Heb. 11.14 For they that say such things declare plainly that they seeke a countrey l Heb. 9.24 Not into the sanctuary made with hands is Christ entred but into heaven it selfe that he might appeare now for us in the presence of God m Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us n John 14.2 I go to prepare a place for you o Phil. 3.20 For our conversation is in heaven from whence we looke for the Saviour the Lord Jesus Christ p Acts 1.11 This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him go into heaven 1 Thes 4.16 17. The Lord himselfe shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remaine shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. q John 14.3 I will come againe and will receive you unto my selfe that where I am there you may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me III. Thither not often but a once not in his mothers womb but the fortieth day after his b resurrection not every-where but on mount c Olivet not apparently but by the true motion of d his body not invisibly but his Disciples looking on and accompanying him with their eyes not with their feet he e ascended and left the f world by a corporall departure entring
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
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
exalted him and hath given him a name above all names that at the name of Jesus every knee should bow of things in heaven on earth and under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father VI. The glory of Christ the Mediatour doth first consist in that high perfection and dignity of the person of the Mediatour even according to that nature which was assumed being adorned with unspeakeable excellencies of endowents with happinesse and majesty and with that sublime exaltation above all principality power and dominion all things being put under his feet that he might be the Head of the a Church by which the Father governes all things in heaven and b earth the natures remaining whole and unconfused as also the properties of nature in this glory Which as Austine saith gave to the flesh to be immortall but tooke not away the c nature Testimonies of Scripture and of some Ancient Doctors a Ephes 1.20 21. God placed Christ at his right hand in heaven far above all power c. b John 5.22 For the Father judgeth no man but hath committed all judgement to the Sonne Acts 17.31 God will judge the world in righteousnesse by that man whom he hath appointed c August Epist 57. ad Dardanum Doubt not then but the man Christ Jesus is now there from whence he will returne call to minde and hold faithfully the Christian Confession because he is risen from the dead hath ascended into heaven sitteth at the right hand of the Father nor from any other place but from thence will he come to judge the quick and dead and so he will come as the Angell witnesseth after the same manner that he was seene to go into heaven that is in the same forme and substance to whom he gave immortality but tooke not his nature away VII Secondly it consists in the glorious administration of his Propheticall Sacerdotall and Regall offices by which as Mediatour he declares himselfe even in his assumed humane nature that he is appointed Lord and Judge of all a things and that he rules most powerfully in heaven and b earth gathering to himselfe out of the race of mankinde a perpetuall c Church by the holy Ghost and the Word making intercession for d her and defending her by his divine power on e earth untill having freed her from all molestations and from her enemies he glorifie her in f heaven Testimonies of Scripture a Acts 2.36 Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Acts 5.31 God having exalted him at his right hand hath made him Prince and Saviour that he might give to Israel repentance and remission of sinnes See Act. 17.31 John 5.22 b Psal 110.2 Beare thou rule in the midst of thine enemies 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet c Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists some Pastors and Doctors Rom. 1.17 The Gospell is the power of God to salvation to every one that beleeves Marke 16.21 The Lord did cooperate and confirmed the word with signes following d Rom. 8.34 Christ is at the right hand of God and maketh intercession for us Heb. 9.24 Christ hath now entred into heaven that he might appeare before God for us 1 John 2.1 We have an Advocate with the Father Jesus Christ the righteous e Mat. 16.18 The gates of hell shall not prevaile against her John 10.28 I give unto them eternall life and they shall never perish neither shall any man pluck them out of mine hand f John 17.24 Father I will that they whom thou hast given to me may be where I am that they may behold my glory VIII Lastly in the perfection of that honour and worship due a to the Mediatour gloriously reigning even in our humane nature to wit that he is acknowledged by Angels men and all creatures and by them is adored and celebrated as their head and Lord as it is written And let all the Angels of God worship him Also Psal 1.6 Psal 97.7 Phil. 2.10 At the Name of Jesus every knee shall bow of things in heaven on earth and under the earth Testimonies of Scripture a Acts 9.14 In this place he hath power from the High-Priest to binde all that call on thy Name 1 Cor. 1.2 To all that call upon the Name of our Lord Jesus Christ in any place c. Rev. 5.9 Thou art worthy to receive the booke and to open the seales thereof because thou hast beene slaine and hast redeemed us by thy bloud out of every Tribe Langue People and Nation See also Rev. 4.11 and 8.13 and 19.5 6 7. IX Therefore these and such like doctrines of the Ubiquitaries are false and prodigious 1. That Christs humanity presently in his conception when the Word was made flesh did sit at the right hand of God 2. That to sit at Gods right hand is nothing else but to be united personally to the Son of God who is the Fathers right hand 3. That it is all one with his ascending to heaven 4. That it is to be made man and to become God 5. That it is all one with Christs humanity filling heaven and earth and being every-where ARTICLE V. Of Predestination I. TO deny in God an eternall predestination of mankinde is to deny God himselfe and to give the lye to the holy Scripture for as Luther (a) De servo arb cap. 143. saith truly God being spoiled of his power and wisdome in electing what will he be else but the Idoll of Fortune by whose power all things are done rashly or at randome And at length it will come to this that men are damned and saved with the knowledge of God as who hath not discriminated by a certaine election those that shall be saved and damned but a generall lenity tolerating and hardning being proffered to all then a correcting and punishing mercy he hath left it to mens choice whether they will be saved or damned he himselfe perhaps being gone to feast with the Ethiopians as Homer saith Austine in his booke De bono persever c. 18. averreth That no man can dispute except he will fall into error against this predestination which saith he we defend according to the holy Scripture and cap. 21. Therefore it savours too much of contention saith he to contradict predestination or to doubt of it II. Therefore of predestination we must speake and be silent with the Scripture for what God will have concealed must not be enquired after and what he hath revealed must not be neglected lest in those we be found unlawfully curious in these damnably ungratefull as (b) l. 1. ad Monimum p. 8. Ambrose excellently III. Neither that we may give this caution with Fulgentius is there any coactive necessity of mans will to be expressed by the name of