withall or for some dangerous kind of ornament 2. Whether all worshipping at Images be forbidden and may not in any sort be defended TO this question we make answer out of the second part of the commandement which simply forbiddeth us to impart divine honor and worship to Images and pictures not onely that which is given thereby or referred to creatures but also which is referred to the true God Thou shalt not bow downe to them nor worship them Object 1. We worship not the Images say the Papists but God of whom those are signes and tokens according to those versicles of the second Nicene Councel That which the Image sheweth is God the Image it selfe is not God Look on the Image but worship in thine heart that which thou beholdest therein and according to those of Thomas Whensoever thou passest by the Image of Christ see thou doe obeisance yet worship not the Image but worship that which the Image representeth Answ 1. We deny that Images are signes of God because God cannot be truely signified by them seeing he is immense and though he could yet he ought not because he hath expressely forbidden them and because it is not in the power of any creature to ordaine or establish any signes whereby to signifie God but onely in the will and pleasure of God Answ 2. In this argument our adversaries tender and alledge unto us a false and needlesse cause For not onely the worshipping of Images is the cause and forme of Idolatry but even the very worship of God also which is given to Images or other creatures besides or contrary to his word 1 Kings 12.28 Exod. 32.5 as the story of Aarons and Jeroboams calves doth sufficiently declare For though these men said Behold O Israel thy gods which brought thee up c. To morrow shall be the holy day of the Lord yet God both detested and severely punished those worships as horrible and abominable Idolatry Wherefore howsoever Idolaters pretend the name and honour of God yet in Idols not God but the Devill is worshipped according as Paul testifieth of the Gentiles 1 Cor. 10.12 These things which the Gentiles sacrifice to Idols they sacrifice c. though even they also in their worshippings pretended the name and honour of God Object 2. The honour which is given unto the signe is the honour of the thing signified Images are a signe of God Therefore the honour which is given unto Images is also given unto God Answ We againe deny the Minor or distinguish of the Major thus The honour of the signe is also the honour of the thing signified namely when the signe is a true signe that is ordained by him who hath authority to ordaine it and when also that honour is given to the signe which the right and lawfull author of it will have done to the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now whereas God hath forbidden both these namely that Images should be erected to him and that himselfe should be honoured at Images erected to him or to any creatures he is not honoured but contumeliously wronged and reproached when any honour done to images is fastned on him Repl. Whatsoever contumely is done to the signe that redoundeth on God although the signe be not instituted by his commandement Therefore the honour also that is given to the signe redoundeth on God although that honour be not commanded to be given to the signe Answ This reason doth not follow because then are contrary things rightly attributed to contraries when the contrariety of the attributes dependeth of that according to which the subject is opposed and not of some other thing So we grant that contumely against God followeth indeed the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe unto which that contumely was done but in respect of his corrupt and bad will who by shewing contumely against the sinne which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproach God himselfe For to the shewing of despite and contumely against God it sufficeth if there be any intent or purpose of departing from his commandement But if through a desire that we have to avoide Idolatry we detest Images and other false reputed signes of God by this contumely done to the signes we rather promote further and advance Gods glory But the honour of God doth not follow the honour of the signe except both the honour and the signe be ordained by God because it is not the intent and purpose of honouring God that sufficeth to the doing of honour unto God but the manner also which himselfe hath prescribed whereby to be honoured is required and must be observed Object 3. It is lawfull to honour the Images of noble renowned and well-deserving men Therefore much more is it lawfull to honour the Images of blessed Angels and Saints Ans 1. To the Antecedent we answer That honour of monuments is lawfull which is a gratefull and honourable memory of those whose monuments they are and also that which is applyed to the use which themselves would justly have it and not to the worship of them or to the worship of God by their monuments yea and the defacing and utter razing of those monuments if necessity require such a change so it be done without any will or desire of despighting or dishonouring them whose monuments they are is also lawfull But by no meanes may we attribute divine honour unto them such as that is which these Papists yeeld unto their Idols whether they cloak it with the name of adoration and worship or veneration and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The images or monuments of notable men must be such as have not been drawne into Idolatry for if so we are not to honour them but to suppresse them altogether after the example of the brasen Serpent which Ezekias brake in peeces 2 Kings 18.4 Num. 11.8 9. when it was abused to Iolatry though in former times it were kept as a monument of Gods goodnesse shewed in the wildernesse in healing by the aspect or beholding of it them that were bitten with the fiery Serpents Quest 98. But may not Images be tolerated in Churches which may serve for the use of the common people Answ No. For it is not seemly that we should be wiser then God who will have his Church to be taught with the lively preaching of his word a Rom. 1.17 2 Pet. 1.19 2 Tim. 3.16 17. and not with dumb images b Jer. 10.8 c. Hab. 2.18 19. The Explication THis is their demand who grant that indeed the picture and images of God and Saints are not to be adored but maintaine that they are to be retained in Christian Churches as the books of lay-men and for other causes also so
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ— 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
and omnipotency not of his flesh but of his God-head united thereunto by which Christ-man doth effectually apply to us those benefits which he hath obtained for us of his Father Now to acknowledge when we worship Christ the Mediatour these things in him and to professe the same both in words gestures and actions is the honour which is due and is exhibited by us to his humanity by reason of the God-head united thereto yet so that this veneration of his humanity is not separated from the honour which agreeth to Christ according to his God-head For with one and the same particular and individuall invocation and worship we speak to and honour whole Christ God and man according to the properties of both natures which he retaineth and will have also now in his glory and for ever to be attributed to him unitely but yet distinctly that is As the person and office of the Mediatour so the adoration or worship is compound having parts whereof some agree to the God-head some to the flesh and as in the office so also in the honour of the person the properties and operations of the natures are not separated neither yet confounded but being united are distinguished Wherefore as it doth not follow The God-head in Christ is Redemptresse by reason of the flesh assumed Therefore it is alwayes subject to sufferings and mortall did suffer and was dead So there is no necessity in this Ubiquitary argument Christs humanity is adored by reason of his God-head Therefore the same is also really omniscient omnipotent and after the same manner to be adored as is the God-head The reason is because of the fellowship or conjunction of office and honour in the person the same properties and operations in natures are wrongly and heretically inferred The summe of all is That Christs humanity is adored by reason of his God-head cometh not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these and other like properties is the God-head onely invocated but because it doth truly know understand heare our necessities cogitations desires prayers the divine intelligence and understanding which is united to it revealing and opening them unto it and also because what we crave at Christs hands the same it effectually performeth not by the bones sinewes hands fingers feet but by the force and power of the same God-head Furthermore that manner and forme of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is usually called the communicating of the properties Likewise The communicating of names because the names and attributes of both natures are affirmed of the same person and of themselves interchangeably by reason of the unity of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Senecdoche and is termed by many Synecdoche because that is affirmed of the whole person which agreeth unto it onely in respect of one of the natures as a part It is also called a mutuall and interchangeable attribution because as humane properties are attributed unto God in respect of the humanity so divine are attributed unto man in respect of the divinity As God suffered Man is omnipotent So likewise the communicating of names For Man is God and God is man by reason of the personall union of both natures A rule to be observed concerning the attributes or properties of the office of Christ Mediatour THe names of Office and Honour agree unto the whole person in respect of both natures keeping still the difference in natures of properties and operations These attributes are rightly affirmed of subjects both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickneth the manhood quickneth and God or man quickneth The attributes of office are To be the Mediatour to make intercession to redeeme to save to justifie sanctifie purge from sinnes to be Lord and Head of the Church to be worshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conjoyned and distinct For even for this very cause was it necessary that the two natures should be united in Christ Mediatour that what neither nature could doe being set apart in the work of our Redemption that Christ subsisting in both joyned together might doe and accomplish by both As therefore the natures themselves so their properties also or faculties of working and operations are proper and remain divers and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour and neither without other yet doth not therefore one worke the same which the other doth But each worketh according to his property and force of working onely that which is proper to each nature and not that also which belongeth unto the other As neither the soule doth that which is proper to the body neither the body that which is proper unto the soule each doing their proper function So likewise the humanity accomplisheth not that which is proper to the God-head nor the God-head that which is proper to the manhood but the same Christ executeth and performeth one and the same office and benefit by both natures which he hath in him as parts of his person the Word working according to the property therof what belongeth to the Word and the flesh in like manner executing according to the peculiar and proper faculties therof and not according to others that which belongeth to the flesh For the properties and operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christs office which are called of the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is communicatings or such as make things common the properties and operations of natures are to be distinguisht from the office of the person and from the honour which in respect of the office is due unto the person likewise one effect or act The antropall that is both of God and man or worke or benefit from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of working and actions in executing that office are not common to both natures For that the same should be both proper and common doth imply a manifest contradiction So the work and benefit of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two parts hereof and diverse operations proper to each nature which are wrought joyntly and belong to the same person which is Christ God and man that is
and governeth all things They commonly define it to be to reigne in equall power and glory with the Father That is true indeed of Christ for he doth all things likewise as doth the Father and is endued with the same power with the Father which also he exerciseth But the Son hath alwaies so reigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sit neither doth sit at the right hand of the Father because the Father doth not governe all things especially his Church immediately by the holy Ghost but by the Son Wherefore this definition which is commonly received is not sufficient and perfect Some confound his sitting with his ascension and say it is all one But we have already shewed and proved a difference and it is absurd that in so short a Confession should be an idle speaking of the same thing twice This phrase of speech is taken from the custome of Kings Whence the phrase of Christs sitting at Gods right hand ariseth who place those whom they honour at their right hand and have their assistant assessors to whom they commit the power of government So Christ is said to sit at the right hand of the Father because the Father will rule and governe by him immediately all things both in heaven and earth This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension Or the peerlesse exaltation of the Mediatour in his Kingdome and Priest-hood Christ alone sitteth then at the right hand of God the Father that is he is that Mediatour and person omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her enemies And this glory and Session of Christ at the right hand of the Father Foure things wherein Christs sitting at Gods right hand consisteth is 1. The perfection of Christs divine nature that is the equality of the Word with the Father which he did not then receive but ever had Which his Divinity though for the whole time of his humiliation it lay hidden and undiscried yet it afterwards shewed forth it selfe with power and majesty 2. The perfection and exaltation of Christs humane nature This perfection compriseth 1. The personall union of the humane nature with the Word Col. 2.9 In him dwelleth all the fulnesse of the God-head bodily 2. The excellency of gifts wisdom power brightnesse glory majesty and other graces far greater and more in number than are bestowed on all men or Angels and therefore in which he far excelleth both men and Angels Joh. 1.16 3.34 Of his fulnesse have all we received God giveth him not the spirit by measure 3. The perfection or the excellency of the office of the Medâ—atour that is the Propheticall Priestly and Royall function which Christ now as the glorified head of his Church doth in his humane nature gloriously exercise in heaven For now he is our glorious intercessor he is the glorious giver of the holy Ghost and the mighty preserver and defender of his Church This excellency of Christs office is the very exalting of Christ in all his functions that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due unto Christ both in respect of his office as being a Prophet King and Priest and in respect of his person as being God Mat. 28.18 All power is given unto me both in heaven and earth 4. The perfection of Christs honour that is the adoration worship and reverence which equally as to the Father is yielded unto Christ both of Men and Angels because he is adored and magnified of all as the Lord and Prince of all Let all the Angels of God worship him Psal 97.7 Heb. 1.6 Phil. 2.9 Hee hath given him a name above every name By these and the like speeches are signified the parts of Christs sitting at Gods right hand But the name whereof is spoken in the words of the Apostle before alledged is the excellency of the person and office of Christ and a declaration of both by his visible majesty that all may be forced to confesse that this is the King by whom God ruleth all things So also did Stephen see him standing on Gods right hand adorned with visible majesty and glory and worshipped him Christ had some parts also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken up into heaven hee was placed at the right hand of the Father A more full description of Christs sitting at Gods right hand By these parts now of Christs sitting at the right hand of the Father the definition of his sitting may be made more full in this wise When Christ is said to sit at the right hand of the Father he is said to have the same and equall power with the Father To excell all Men and Angels in his humane nature both in gifts bestowed on him more and greater than on them as also in visible glory and majesty To shew himselfe Lord of Men and Angels and of all things that are created in the name of the Father To rule and administer immediately his Kingdom in heaven and the whole world and chiefly To govern by his power immediatly the Church Lastly To be acknowledged and magnified of all as chief Lord and Head But how and how many waies Christ is called our Head hath been heretofore fully handled in the 32. Question of the Catechisme Christ may be said to sit at Gods right hand in respect of both natures 1. How in respect of his humanity The Session therefore at the right hand of God is the honour not of the Father or the holy Ghost but proper to the Son alone and is indeed the last degree and consummation of honour which the Son obtained in both natures but diversly in each of them For in respect of his humane nature it is a reall communication of heavenly gifts or perfect glory which the humane nature or man-hood of Christ injoyed not before the ascension But as concerning his divinity his session at the right hand of God is no change thereof 2. How in respect of his divinity but a bare laying aside that humiliation whereunto it had subjected it selfe and a manifestation of that glory which he had alwaies with the Father and had concealed in the time of his humiliation and a title of full and free challenge whereof the God-head in the assumption of humane nature had as it were discharged it selfe For as the God-head humbled it selfe so also it was againe exalted and placed at the right hand of the Father namely John 17.5 it was gloriously manifested in the flesh Father glorifie me c. Many objections are by this definition refuted As 1. The holy Ghost also is equall with God the Father Therefore we may
Wherefore God even thy God hath annointed thee with the oyle of gladnesse The Comforter Hee is called the Comforter because hee worketh faith in us and purifieth our consciences and so comforteth us that wee exult and rejoice in afflictions The Intercessour He is called Intercessour because the Spirit maketh request or intercession for us with sighs which cannot be expressed The Spirit of truth c. He is called lastly the Spirit of truth of wisdome of joy of gladnesse of fear of God of boldnesse and the like Object 1. Those parts of the Spirits office before specified are not proper to the holy Ghost but belong also to the Father and the Son Therefore they are not well assigned to the holy Ghost as proper Answ They belong also the Father and the Son but mediately by the holy Ghost But unto the holy Ghost they belong immediately Rep. But after the same manner also it seemeth that the preservation of things the invention of arts and sciences and the like are to be attributed as proper functions unto the holy Ghost for those also doth the Father and the Son work by the holy Ghost according as it is said The Spirit of the Lord filleth all the world Wisd 17. Ans To the assigning of a work as proper unto the holy Ghost is required not only that it be immediately done by him but in such wise also as that he be acknowledged and worshipped therein Now there doth the holy Ghost work properly where he sanctifieth and halloweth for therefore also is he called holy Object 2. It was said before that the holy Ghost is the earnest of our inheritance But Saul and Juâ—as had the holy Ghost neither yet obtained they the inheritance but were reprobate Therefore the holy Ghost is not the earnest of our inheritance Ans Saul and Judas had the holy Ghost aâ—â—oncerning some gifts of the holy Ghost but they had not the Spirit of adoption Repl. But it is the same Spirit Ans It is the same Spirit indeed but doth not work the same things in all For he worketh adoption and conversion in the elect only Here therefore we are to intreat of the gifts of the holy Ghost and their differences 4. What and of how many sorts the gifts of the holy Ghost are Two sorts of the holy Ghosts gifts ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed namely our illumination and enlightning the gift of tongues the gift of prophecie of interpretation of miracles our faith regeneration prayer strength 1. Common to both godly and ungodly and constancy c. These gifts are of two sorts Some are common to the godly and ungodly some are proper to the godly and elect only Those again which are common to the godly and ungodly are two-fold for some of them are given but to certain men and at certain times as the gift of miracles and of tongues prophecies the faith of miracles and these were necessary for the Aposties and the primitive Church when the Gospel was first to be dispersed therefore they were miraculously bestowed on them Some are given to all the members of the Church and at all times as the gift of tongues the gift of interpretation sciences arts prudence learning eloquence and such like all which pertain to the maintenance and preservation of the ministery These are now also given to every member of the Church according to the measure of Christs gift as the calling vocation of every member needeth though they be not miraculously bestowed as they were on the Apostles 2. Proper unto the godly but attained unto by labour and study The gifts of the holy Ghost proper unto the godly are all those things which we comprehend under the name of sanctification and adoption as justifying faith regeneration true prayer unfained love of God and our neighbour hope patience constancy and other gifts profitable to salvation John 14.17 Rom. 8.16 26. these are all conferred on the elect alone in their conversion Whom the world cannot receive The Spirit witnesseth with our spirit that we are the sons of God The Spirit maketh request for us with sighs which cannot be expressed Hence is he called the Spirit of adoption Obj. Many out of the Church have had tongues and sciences The tongues therefore and sciences are not the gifts of the holy Ghost Ans The tongues and sciences out of the Church are also the gifts of the holy Ghost but by a generall working of God which is without the true knowledge of him But in the Church the tongues and sciences are the gifts of the holy Ghost joined with the true knowledge of God Moreover all those gifts as we have said are fitly referred to those five principall parts before numbred of the holy Ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinary gift of tongues partly to his function of ruling for the holy Ghost did rule and govern their tongues partly to his function of teaching and confirming So also the gift of prophecy and interpretation belongeth to his office of teaching for hee teacheth both by illightning the minds within by his vertue and by instructing them without by the word The institution and ordinance of the Sacraments appertaineth to his office of teaching but chiefly to his office of confirming Faith and conversion belong to his office of regenerating and conjoyning us with Christ That he is the Spirit of prayer instructing us how to pray belongeth to his office of ruling and governing In like sort the rest of the gifts may be referred to certain parts of the holy Ghosts office 5. Of whom the holy Ghost is given and wherefore he is given 1. Of the Father by the Son HEe is given of the Father and the Son and also by the Son of the Father but not by the Father for the Father giveth the holy Ghost from no other but from himself as who is of no other but of himself neither worketh from any other but from himself The Son giveth the holy Ghost from the Father from whom also himself both worketh and is That he is given of and from the Father 2. Of the Son from the Father Acts 1.4 2.17 these testimonies do confirm Hee commandeth them to wait for the promise of the Father I will powr out of my spirit upon all flesh I will pray the Father and he shall give you another Comforter John 14.16 17. The Father will send him in my name That the holy Ghost is given of the Son these testimonies do prove I will send you from the Father the Spirit of truth If I depart John 15.26 and 16.7 I will send him unto you Since he by the right hand of God hath been exalted Acts 2.33 and hath received of his Father the promise of the holy Ghost he hath shed forth
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
in the place of bread The Minor That he is not to be adored in the Supper is easily proved because in the New Testament since Christs ascension it hath not been nor is lawfull to tie and binde invocation to any certaine place or thing without the expresse command and permission of God except we will commit open Idolatry For all adoration bound and restrained to any certaine place or thing on earth is abrogated and cancelled by Christ The houre cometh John 4 21 22 23 24. when ye shall neither in this mountaine nor in Jerusalem worship the Father Ye worship that which ye know not we worship that which we know for salvation is of the Jews But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth For the Father requireth even such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Againe if Christ be so to be adored and worshipped in the Supper by our minds and motions of body converted unto the bread that whole oblation and sacrifice should consist in the hands of sacrificing Masse-Priests because they offer the Sonne unto the Father to obtaine remission of sinnes and so were his crucifying to be re-iterated Object Christ commanded not himselfe to be offered or adored but to be eaten Therefore we establish not the Papists offering up of Christ to his Father or their worshipping of him in the bread by that corporall presence which we uphold Ans This their reasoning is two waies faulty First they begge that which is in question whilest they say that Christ commanded us to eate him in the bread for this is no where found in Scripture 2. They shift and seeke to slide from the question in averring that Christ commanded not himselfe to be adored for we have a generall precept of adoring Christ in these words Psal 45.13 Psal 97.7 Heb. 1.6 He is the Lord thy God and thou shalt worship him And let all the Angels of God worship him This generall precept without any speciall exception or expectation of any particular injunction should no lesse binde us all unto obedience and to the adoring of Christ in the bread if we had any evident proofe of his invisible existence therein than if we beheld him present with our eyes Thus Thomas expecteth not some speciall expresse warrant but doth well in worshipping towards the place where he seeth Christ standing saying My Lord and my God Wherefore John 20.28 as long as the opinion of corporall presence standeth so long the Papists idolatrous adoration and oblation and their whole Masse must needs stand also For the Papists themselves will not have that we understand their offering of Christ in the Masse of any slaughtering or murthering him but only of a publique shewing him being there corporally present and of a craving and obtaining remission of sinnes for his sake whom the Priests beare in their hands and present unto God the Father 4. The fourth sort of Arguments drawne from like places of Scripture where namely the samething is delivered in words whereof there is no controversie 1. LIke phrases have a like sense and interpretation But all these phrases are accounted for like namely for sacramentall formes of speech wherein the names or proper effects of the things signified are attributed to the signe as Circumcision is the Govenant of God The Lamb is the Passeover of the Lord. Gen. 17.10 11. Exod. 12.11 31.16 Levit. 1.4 Exod. 24.18 Exod. 26.34 1 Cor. 10.3 Marke 2.26 Luke 22.20 Acts 22.16 Titus 3.5 1 Pet. 3.21 Gen. 17.11 Exod. 12.13 14. 13.9 31 17. The Sabbath is the Covenant of the Lord. The Leviticall sacrifices are an expiation or doing away of sinne The bloud of sacrifices is the bloud of the Covenant The covering of the Arke is the mercy seate The Rock was Christ The bread is the body of Christ The cup is the New Testament Baptisme washeth away sinne Baptisme is the washing of the new birth Baptisme saveth us c. Therefore their interpretation is alike Now God himselfe interpreteth some of them thus Circumcision is a signe of the Covenant The Lamb is a signe and memoriall of the Passeover The Sabbath is a signe of the Covenant Therefore we may justly interpret the rest on the same manner The Leviticall sacrifices signifie the attonement for sinnes made by the Messias The bloud of sacrifices is a Sacrament or signe confirming the Covenant or a signe of Christs bloud whereby the Covenant was established The covering of the Arke signifieth the Mercy-seate The Rock signifieth Christ The bread is a Sacrament of the body of Christ The cup is a Sacrament sealing the new Covenant Baptisme is a Sacrament of the washing away of sins and of our regeneration and salvation 2. As the cup is the New Testament so is the bloud of Christ the New Testament The cup is the New Testament Sacramentally that is it is a signe of the New Testament Therefore Christs bloud is a signe of the New Testament The Major is apparent because without doubt the words of Luke and Paul This cup is the New Testament in my bloud and the words of Matthew and Marke This is my bloud of the New Testament have all one meaning The Minor is proved before in the first argument and cannot be taken otherwise For the New Testament is no externall thing or ceremony but a free reconciliation with God promised in the Gospel through the bloud and death of Christ The cup then is either the thing promised or the seale of the promise but it is not the promise nor the thing promised Therefore it is the seale of the promise 3. The bread which we breake saith the Apostle is it not the communion of the body of Christ As bread is the communion of the body of Christ so also it is the body of Christ The reason is cleere because Pauls words and Christs have both one meaning seeing Paul interpreteth Christ But the bread is the communion of the body of Christ sacramentally that is it is a Sacrament or signe of our spirituall communion with Christs body For properly and literally bread cannot be termed a communion Therefore bread also is Christs body sacramentally that is it is a Sacrament or signe of Christs body Now that the communion or communication of Christs body is spirituall is thus proved 1. Paul speaketh of such a communion as whereby we being many are made one bread one body But we being many are one body spiritually Therefore the communion mentioned of Paul is spirituall 2. The communion of Christ whereof he speaketh cannot stand with the communion of Divels 1 Cor. 10.21 Ye cannot saith he drink the cup of the Lord and the cup of the Divels ye cannot be partakers of the Lords Table and of the table of the Divels The argument is not deduced from an inconvenience or an undecency as some
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 meeknesse of minde let every man esteeme another better then himselfe Pride a vice contrary in the defect to Humility Unto Humility in the extremity of defect is opposed Pride or arrogancy which is to ascribe his gifts not to God but to his own worthinesse or ability and therefore to stand in admiration of himselfe and his gifts not truly to feare God neither to acknowledge and bewaile his defects and so further to be aspiring to higher places and callings and standing not upon God but upon his owne gifts to attribute also to himselfe those things which he hath not to attempt things above his power and not belonging to his calling to contemne and debase others in respect of himselfe to yeeld to none but to covet to excell and be eminent above other to referre his gifts and counsels principally to his owne glory to be angry with God and men to fret and fume against God when his desires and counsels are hindered and also to accuse God of errour and injustice if Gods counsels agree not with the judgements and affections of men More briefly thus Pride and arrogancy is for a man to admire himselfe and his own gifts to attribute them to himselfe as chiefe causes of them to intermeddle with other mens affaires and fret and fume against God if his will and desire be hindred Hereof it is said 1 Pet. 5.5 Prov. 16.5 God resisteth the proud All that are proud in heart are an abomination to the Lord. Vnto humility is opposed in the extremity of excesse a feigned modesty or humility which is a double pride and it is to hunt after the praise and commendation of humility by denying of those things outwardly which yet a man doth in his minde attribute unto himselfe either truly or falsly and by refusing of those things which he most of all desireth and covertly laboureth to compasse When ye fast looke not sowre as the Hypocrites for they disfigure their faces that they might seeme unto men to fast Verily I say unto you that they have their reward Aristotle termeth it feigned nicenesse and those that are possessed therewith counterfeit nice men Some render the word there used by Aristotle thus Vaine-glorious dissemblers The words of Aristotle are these They who dissemble in small and open matters are called coy deceivers and grow contemptible every where with men and sometimes it is pride in men as the wearing of Lacedemonian attire or cladding themselves in any course and vile apparrell Therefore counterfeit humility is double pride VII Vertue Patience Patience is the knowledge and agnizing of Gods Majesty wisedome justice and goodnesse resolving through a confidence in Gods promise and so in hope of Gods assistance and deliverence to obey God in suffering those evils and adversities which he sendeth on us and willeth us to suffer neither in respect of the griefe which they bring to murmur against God or to do any thing against his Commandements but in our dolour and griefe to retaine still the confidence and hope of Gods assistance to aske deliverance of him and by this knowledge and full perswasion of Gods will to mitigate and asswage our griefe and paines Psal 37.7 35 Hold thee still in the Lord and abide patiently upon him Hope thou in the Lord and keep his way and he shall promote thee Humility and Patience belong unto the first Commandement not onely because they are parts of that internall obedience which God requireth immediatly to be performed unto him but also because they follow and accompany the true knowledge or confidence love and feare of God as necessary effects of the same Impatience contrary in the defect to patience Unto Patience in the extremity of defect Impatience is contrary which is through the not knowing and distrust of Gods wisdome providence justice and goodnesse not to be willing to obey God in suffering such adversity as he willeth us to suffer and through griefe to fret against God or to do somewhat against his Commandements neither to desire or expect from God any help and deliverance neither by the knowledge and trust or perswasion of Gods will to moderate the griefe but to yeeld unto it and being broken therewith to be driven and solicited unto despaire Examples hereof are Saul and Judas also many raging affections in Jobs complaints wherewith the godly are often shaken and distressed Unto Patience in the excesse Temerity or rashnesse is opposed Rashnesse contrary in the excesse to patience Sirac 3.27 which is through foolishnesse not knowing or not considering the dangers or his own calling or the will of God or else through a confidence in himself to adventure dangers without any need or necessity He that loveth danger shall perish therein Here is to be noted and observed that oftentimes in this and other Commandements the same vices are opposed to sundry and diverse vertues So unto faith hope and feare of God is opposed carnall security to faith hope the love of God humility and patience is opposed the tempting of God and to the true knowledge of God and faith Idolatry is most repugnant The same may be seene also and must be observed in the vertues and vices of other Commandements ON THE 35. SABBATH Quest 96. What doth the second Commandement require Ans That we should not expresse or represent God by any image or shape and figure a Esay 40.18 19 25. Deut. 4.15 16. Rom. 1.23 24. Acts 17.29 1 Sam. 15.23 Deut. 12.30 Matth. 15.9 or worship him any otherwise then he hath commanded in his word himself to be worshipped The Explication The end of this second Commandement TWo things are contained in this second Commandement the Commandement it self and an exhortation to obedience The end or scope of the Commandement is That the true God alone who commandeth himself to be worshipped in the first Commandement be rightly worshipped of us namely with such worship wherewith it is right and meet he should be worshipped of intelligent and understanding creatures and such as pleaseth him and be in no sort dishonoured by superstitious kinds of worship Wherefore the true worship of the true God is here injoyned and withall a rule is given that we holily and religiously containe and hold our selves within the lists and tarriers prescribed by God neither adde ought to that worship which God himselfe hath instituted nor maime the same so much as in the least point which also we are in other places expresly injoyned by the Lord. What is the true worship of God and what it is to worship him truly Now the true and uncorrupt worship of God is every internall or externall worke commanded of God done in faith which is perswaded that both the person and the worke please God for the Mediatours sake the chiefe end whereof is that due honour may be given unto God whereby we may shew that we acknowledge him alone for the true God who hath willed
necessary circumstance of those which are required to the lawfull and true invocation of God as Idolatrous invocation or prayer which either is directed unto false gods or to creatures or tyeth Gods hearing of us and his presence to a certaine place or thing without his word that is without the commandement or promise of God Such is the invocation and prayer of Pagans Turkes Jews and of all who imagine and make unto themselves another god besides him which hath manifested himselfe in his word by the Prophets and Apostles through the sending of his Sonne and his Spirit Ye know not what yee worship John 4.22 Likewise idolatrous is the Papists invocation who invocate on Angels or on the Saints departed because they attribute and give unto them the honour which is due unto God alone Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 1.10 I fell before the Angels feet to worship him but he said unto me See thou doe it not Revel 19.10 I am thy fellow servant and one of thy brethren which have the testimony of Jesus Worship God Praying for things contrary to Gods will James 4.3 A craving of such things at Gods hands as are contrary to his will and Law Yee aske and receive not because yee ask amisse that yee might consume it on your lusts Lip-labour or faithlesse and unrepentant prayer Lip-labour or vaine babbling that is prayers made without any true motion of the heart without a desire of Gods bountifulnesse onely in word or outward motion of the body or without true repentance without faith beleeving to be heard without a submitting of our will unto Gods will without the knowledge or cogitation of Gods promise without confidence and trust in Christ the Mediatour only and without acknowledgement of our owne weakenesse and infirmity Mat. 6.7 Esay 1.15 James 1.7 When ye pray use no vaine repetitions as the Heathen for they thinke to be heard for their much babbling When you shall stretch forth your hands I will hide mine eyes from you And though you make many prayers I will not heare Neither let that man think that he shall receive any thing of the Lord. Objections of Papists for invocation and prayers to Saints departed OBject 1. The Saints for their vertues and gifts are to be worshipped of us with the worship either of Adoration or of Veneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But not with the worship of Adoration for this is due unto God onely as giving unto him to whom it is yeelded an universall and generall power providence and dominion Therefore Veneration is due unto them that is such honour wherewith we venerate and worship Saints for their holinesse and merits Ans 1. We deny the consequence because the enumeration of duty and reverence proposed in the Major is imperfect For besides the worship of Adoration and Veneration as they distinguish there is another kind of worship and honour due to the Saints What worship is due to Saints and beseeming them namely An agnising and celebrating of that faith holinesse and gifts which God hath bestowed on them and an obeying of that doctrine which they have delivered unto us from God and an imitating and following of their life and godlinesse whereof Augustine testifieth They are to be honoured saith he by imitation Lib. de vera Relig. not by adoration This worship is due unto the Saints neither do we detract or take it away from Saints either living or departed but with all willingnesse we yeeld it unto them Heb. 13.7 according to the Apostles commandement Remember them which have the oversight of you which have declared unto you the word of God whose faith follow considering what hath bin the end of their conversation 2. We deny the Major because the worship which they entitle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration and veneration are not diverse but one and the same not befitting Saints or other creatures but God onely because he heareth and understandeth in all places and at all times the thoughts groanes and wishes of such as call upon him and relieveth their necessities None but God can heare them which pray therefore this honour is to be rendred to God alone that it is he who heareth them that pray as also this honour agreeth to Christ alone that through his merit and intercession remission of sins eternall life and other blessings are given us of God This honour therefore cannot be translated unto Saints without manifest sacriledge and Idolatry whether it be called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but one thing Mat. 4.10 Mat. 6.24 Luke 16.13 1 Thes 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 7.21 Levit. 25.28 Valla in cap. 4. Mat. or any other name whatsoever For this distinction is very frivolous seeing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie indifferently the same thing both in Scripture and in profane Writers Of God it is said Thou shalt worship the Lord thy God and him only shalt thou serve Where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Yee cannot serve God and Mammon where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense in these places Yee turned from God to Idols to Serve the living and true God They that are such Serve not our Lord Jesus Christ And Paul every-where calleth himselfe the Servant of God In the Greek Text of the Bible servile and slavish businesse is commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas writeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth as much as to serve for hire or reward Valla sheweth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to serve men as well as to serve God citing and alledging for proofe a place out of Xenophon where the husband saith that he is ready to adventure his life rather then his wife should Serve where Xenophon useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would adventure her life rather then her husband should Serve which word Xenophon expresseth by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ no more then meat and food that is they are two names of one thing Object 2. Whom God honoureth the same must we also honour God honoureth the Saints Mat. 19.28 Ye shall sit upon twelve thrones c. Therefore we also must honour them Ans We grant this concerning that honour which God giveth unto the Saints for therein invocation is not comprehended as being an honour due unto
have found one in whom I am reconciled unto him Ans Here the old translation speaketh improperly For the words are thus If there be an Angel with him or Interpreter one of a thousand to declare unto man his righteousnesse Then will he have mercy upon him and will say Deliver him that he go not downe into the pit for I have found a reconciliation Now then albeit this were the sense that Angels pray for men distressed and in affliction yet this made nothing for their invocation But it is manifest that this is the sense If a man diseased or afflicted be in his calamity instructed of the will justice and goodnesse of God either by an Angel or by a Prophet or by some Teacher for these also are called Angels and repenteth him of his sins and assenteth unto the doctrine and comfort ministred unto him him will God deliver by their ministery by whom he doth instruct him 19. Inasmuch as saith Christ ye have done it unto one of the least of these my brethren Mat. 25.40 ye have done it unto me Therefore what honour of invocation we give unto the Saints the same is also given unto Christ himself Ans That honour of the creature may and ought to be referred unto God which God willeth to be done unto him but that honour of the creature which God forbiddeth to be given unto the creature is not honourable but reproachfull and contumelious unto God Now the reason is sottish whereas they will seeme to draw it from the words of Christ when Christ speaketh of the duties of charity which God willeth us to performe in this life towards those that stand in need of our aid help not of the invocation of Saints 20. If the Angels understanding our necessities pray for us and so are to be prayed unto it is lawfull also to pray unto Saints But that the Angels pray for us in speciall it is confirmed by Zachary The Angel of the Lord answered and said Chap. 1.12 O Lord of hosts how long wilt thou be unmercifull to Jerusalem and to the cities of Judah Ans The Major is not wholly to be granted namely that all the Angels understand all the wants and necessities of men For the calamities of Jewry were open not onely to the sight of Angels but also to the sight of Men. 2. We deny the consequence which they frame from the Angels unto the Saints departed For unto the Angels God committeth the care and protection of his Church in this life Therefore they being also here on earth see and know our miseries which the Saints see not unto whom this charge is not committed and they pray particularly for many which we cannot affirme of the Saints by any testimonies of Scripture 3. There is another fault in the consequence in concluding that we must pray to them because they pray for us because not every one who prayeth for us is straight-waies to be invocated as was before declared Object 21. Judas Maccabaeus saw in a dreame Onias the High-Priest and Jeremias the Prophet praying for the people 2 Maccab. 15.14 and holy city Jerusalem Therefore the Saints deceased pray for us and are to be prayed unto by us Ans First an Apocryphall book proveth nothing Againe we deny the consequence that because the Saints pray for us therefore we should pray to them seeing every one that prayeth for us is not forthwith to be prayed unto by us Object 22. Baruc saith Heare now the prayer of the dead Israelites Therefore the Saints pray for us and are to be prayed unto by us Ans Baruc is an Apocryphall Scripture also and besides in this argument the words dead Israelites are mis-construed For the Israelites are there said to be dead not which were deceased and departed this life but which were yet living and invocating on God in this life but by reason of their calamities like unto those that are dead Object 23. We cannot have accesse unto a Prince witâ—â—ut some ones intercession and mediation Therefore much lesse may we appeare before God without some Intercessour and Mediatour Ans We grant the whole For indeed without Christ the Mediatour there is no accesse to God for any man according as Christ himselfe saith No man commeth to the Father but by me John 14.6 And Ambrose notably answereth this their argument in his Exposition or Commentary on the Epistle to the Romans thus writing Some men are wont to use a miserable or cold excuse saying that we have accesse unto God by his righteous Saints as we have unto a King by his Nobles about him Well Is any man so desperately madde and carelesse of his life as to transferre the Majesty and title of the King to any of his attendants especially seeing that they who are found to have but once consulted of this practise are worthily condemned as guilty of treason Yet these men thinke them not guilty of treason against God who attribute Gods proper honour unto the creature and forsaking the Lord and Master adore and worship their fellow servants as if this made any whit the more for them that herein they serve God For therefore we approach unto a King by meanes of his Nobles and followers because the King himselfe is a man in like manner as we are and knoweth not to whom he may commit the charge of the Common-wealth But to put God in minde of us who is not ignorant of us for he knoweth the merits of all we need no solicitor save onely a devout minde For wheresoever such a one speaketh he will answer nothing c. And Chrysostome saith The Canaanitish woman prayeth not James nor beseecheth John nor goeth to Peter nor followeth after the whole company of the Apostles nor seeketh any Mediatour but in stead of all these she taketh repentance for her companion which repentance bare the place or person of her Advocate and so she went on to the spring head even Christ Thus much be spoken of the sixt vertue prescribed in this Commandement namely invocation and calling on God VII Vertue Right and lawfull swearing Right and lawfull swearing which is comprehended under invocation as a speciall under the generall wherein we desire that God would become a witnesse of the minde of the swearer that in the thing which he sweareth he will not deceive and that God would punish the swearer if he deceive This swearing is authorised by God to be a bond of truth between men and men and a testimony or record that God is the author and defender of truth Unto right and lawfull swearing is opposed The vices opposite Refusing of a lawfull oath The refusing of a lawfull oath when one avoydeth to take an oath which tendeth to Gods glory and to the safety of his neighbour An oath for confirmation is an end of all strife Perjury What it is to forsweare Forswearing Heb. 6.16 when wittingly and willingly a man deceiveth by
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
which we are bound to God or by which God doth binde man to himself 102. By Cicero likewise Religion is that by which we are carefull by reverend Ceremonies to adore that supreme Nature which we call God 103. Religion differs from superstition saith Lactantius because Religion is a true worship superstition is a false one 104. Religion then given to creatures or to any thing besides God is false which the Scripture calls Superstition and Idolatry 105. For Idolatry is a fictitious or superstitious worship of God 106. Of which there are two principall kindes one is when a fictitious deitie is worshipped that is when instead of the true God or besides him religious worship due to God alone is exhibited either outwardly or inwardly to any thing that is existent or but fained 107. This is forbid in the first Commandement Exod. 20.3 Thou shalt have no other Gods but me 108. Such was the Gentiles Idolatry in their Religious worship of feigned gods inwardly by trusting in them outwardly by Ceremonies and erecting of Statues to them 109. Such Idolatry is covetousnesse with the Apostle when with inward confidence we worship money instead of God 110. The other Idolatry is errour in the kinde of worship when a worship is devised to be exhibited to God which either he hath not commanded or hath prohibited that is when we devise Statues and Ceremonies for him 111. This is forbid in the second Commandement Thou shalt make to thy selfe no graven Image c. Exod. 20.4 5. Deut. 12.30 31. 112. Which is expounded in Deuteronomy Do not seeke after the gods of the Gentiles saying As these Gentiles have worshipped their gods so will I. Thou shalt not do so to the Lord thy God for every thing that is abhomination to the Lord they did unto their gods which I hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. For what is properly will-worship in respect of the manner becomes Idolatry in respect of the object 114. For to worship God with a strange worship is to give him another will then he hath therefore it is to feigne another God or to worship an Idoll instead of God 115. Such Idolatry it is when God is painted and is fained to be worshipped in that picture 116. Such also is the worshipping of God by Statues and Images of creatures celestiall or terrestriall put up for the honour of God or of his Saints whether that worship be devised to be terminated or bounded within the Statues or Saints or to be emanent and transient to God 117. Against both these God speaketh Deuteronomy 4.15 16. thus Take heed to your selves for you saw no similitude in the day that the Lord spake to you in Mount Horeb lest you defile your soules and make to your selves any graven Image the similitude of any figure the Image of male or female c. 118. In the New Testament especially when God will be worshipped in spirit and truth wee are strictly commanded to flie from Idolatry and every kinde of superstition Beware of Idols Flee from Idolatry and every kinde of superstition 1 John 5.21 1 Cor. 10.7 Colos 2.8 Let no man seduce you with will-worship 119. All Idolaters are directly excluded from the kingdome of God Be not deceived neither whoremongers nor Idolaters shall inherit the kingdome of God Without are whoremongers Idolaters and witches 120. But Popery for now a thousand yeares is altogether made up of filthy superstitions and by impure Idolatry is every day more and more profaned 121. Who is able to reckon up the infinite vaine and impious superstitions to which daily men give themselves in Popery with great devotion to pacifie Gods anger to merit pardon for sins to redeeme sinnes and the paines of hell and purgatory devised to in rich the Priests Such are Prayers and watchings for the dead their yeerely septimes and trentals the treasure and suffrages of the Church for Purgatory pilgrimages to the Images of Saints to holy places to the bones and reliques of Saints their fraternities religious dedications of Churches and Altars their exorcismes consecrations of Images and graves the baptising of Bells using of God-fathers to that purpose the choise of meats their quarterly and Lent fasts their religious and consecrated cloathes canonicall houres devoute processions perambulations bacchanals consecrations of Priests anointing of the sâ—ck exorcising of Chrismes and Fonts clipping and shaving their hooded coats surplesses and quirerobes candlesticks consecrated waxe tapers lampes glasse viols torches tippets banners censers drums wafer coffers little bels holy waters with their exorcisings hallowed salt hallowed wafers exorcised herbs to chase away devils ringing of bels against thunder little Images of Saints wrapped up in clouts the Letanies of Saints confessions satisfactions rosaries consecrated palme branches Asses crowned with palmes kisses and adorations of the Crosse the Crosse laid up in the grave their Mattins at the Sepulchre their solemne tumults their wooden busling noise in the night the ridiculous ascending of an Idol instead of Christ upon the cieling of the Church their flinging downe of fire and water their carrying about of the consecrated host the innumerable Saints holy-dayes to be kept under paine of mortall sin indulgences washings of feet and of Altars the waxen Images of the Crosse their Agni Dei and innumerable such like toyes full of superstition Magick and Idolatry 122. Which the ambitious Bishops chiefly the Popes to please the people have borrowed from Gentilisme and that they might seeme to have the more divinity have transferred them from Judaisme to the Christian Religion all which our Saviour Mat. 15.9 Esay 29.13 14. in one word hath overthrowne saying In vaine do they worship me teaching for doctrines mens traditions 123. So much the more horrible is the Romish Idolatry in that it placeth in Temples Images and fictitious Statues to the most holy Trinity the most incomprehensible and invisible God which Images they worship with wax candles Incense geniculations groanings and vowes as religiously as they do God himselfe 124. That they hang up and againe crucifie Christ our Saviour now gloriously reigning in heaven and set up his Image of wood or stone in all their Churches and corners of their streets and high wayes to be worshipped devoutly by the faithfull under paine of death to the great scandall and mockery of Infidels 125. That they worship as devoutly the wood of the Crosse as Christ himselfe 126. That they account as sacred and venerable the signe of the Crosse in the forehead or in the aire or upon any thing as it is expressed by the finger against the power of the Devill and good for hallowing of themselves 127. That under the species of the Host they really offer sacrifice destroy that is kill and crucifie Christ being alive and glorious every day in the Host more wickedly then the souldiers did when they crucified him in his humility 128. That it exhibits the Host of bread being elevated in the Masse to be
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the errour of Ethnickes might be met withall who thinke that they may adore and worship God in creatures 8. To admonish us that wee are not to direct our prayers unto a certaine place as in the Old Testament ON THE 47. SABBATH Quest 122. What is the first petition Answ Hallowed be thy Name that is Grant us first to know thee aright a John 17.3 Jer. 9.23 24. and 31.33 34. Mat. 16.17 James 1.5 Psal 119. sect 14. vers 1. and to worship praise and magnifie thy almightinesse goodnesse justice mercy and truth shining in all thy works b Psal 119. sect 18. vers 1. Luke 1. ver 46 47 68 69. Psalm 145.8 9 17. Exod. 34 6 7. Romanes 11.33 And further also to direct our whole life thoughts wordes and workes to this end that thy most holy Name be not reproached for us but rather be renowned with honour and praises c Psalm 71.8 and 115.1 The Explication Why this Petition is first in order NOw followeth the second part of the Prayer containing six Petitions Amongst them this petition of hallowing Gods Name is set in the first place because it is the end and scope of all the other Petitions For the end of all our affairs actions and prayers must be Gods glory Now the end is the first thing which is intended and the last thing which is performed and executed 1. Therefore the end of the other Petitions is to be desired if we will desire the rest aright according to that Commandement Seek yee first the kingdome of God and his righteousnesse and all these things shall be ministred unto you We are here to consider 1. What is called the Name of God 2. What is holy and what To hallow or sanctifie The Name of God signifieth What the Name of God signifieth Psalm 5.11 and 7.17 and 116 1â— 1 Kings 5.5 Exodus 15.4 and chap. 34. vers 14. 1 Sam. 17.45 Mat. 28.19 Acts 21. vers 13. and 2. vers 38. 1. God himself They that lovethy Name shall be joyfull in thee I will praise the Name of the Lord. I will call upon the Name of the Lord. Hee shall build an house unto my Name 2. The properties and works of God His Name is Jehovah The Lord whose Name is Jealous 3. Gods Commandement and charge his divine will and authority I come to thee in the Name of the Lord of hosts Baptise them in the Name of the Father the Son and the holy Ghost 4. The worship trust celebration and confession of God I am ready to die for the Name of the Lord Jesus Be baptised every one of you in the Name of Jesus Christ in which place as also Mat. 28. the Name of God signifieth both his authority and the confession of him Here it is used in the first and second signification to wit it is taken for God himself and for the divine properties and works in which Gods Majesty shineth What Holy signifieth Holy signifieth 1. God himself most holy and most pure or essentiall uncreate holinesse which is God himselfe For all vertues and properties in God are his essentiall holinesse Esay 6.33 So the Angels call God Holy holy holy Lord God of hosts 2. That holinesse which is in creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses In this sense that is called holy which is destined to some holy use as the Temple of Jerusalem Hallowing signifieth 1. To acknowledge that for holy which is holy How we are said â—o sanctifie God the Altar the Vessels and the Priests The word Hallowing is taken in these three senses First to hallow or sanctifie is to acknowledge reverence and magnifie that as holy which indeed in it selfe is holy In this sense wee are said to hallow and sanctifie God who is holinesse it selfe 1. When wee acknowledge God to be holy or when wee acknowledge God to be such as hee hath declared himselfe in his Word and workes that is when wee know and think the same of Gods essence of his will and works of his omnipotency goodnesse wisedome and other his properties which God in his Word hath commanded and revealed that wee should know and think of them 2. When wee not only know God to be holy but also confesse and magnifie him and that in words and profession and in deeds and integrity of life 3. When wee referre the true doctrine knowledge and profession of Gods holinesse and likewise of our prayers and actions and even our whole life unto that end whereunto we ought and whither God hath commanded it to be referred namely to the glory and worship of God himselfe 2. To make that holy which in it selfe is not holy Secondly to hallow or sanctifie is to separate that from pollution and make it holy which in it selfe is not holy but polluted So the Word did sanctifie that masse or lumpe of flesh which he tooke even that nature which in us is polluted John 17.17 19. Ephes 5.26 2 Cor. 7.1 2 Tim. 2.21 1 John 3.3 1 Pet. 1.10 preserving it in himself from all contagion of sin and adorning it with perfect sanctity So God and Christ do sanctifie the Church namely by remitting us our sins and sanctifying us by the holy Ghost and by the continuing of both unto us So we are commanded to sanctifie our selves that is to keep our selves from all uncleannesse of the flesh Be ye holy for I am holy 3. To appoint a thing in it selfe either holy or indifferent to an holy use Thirdly To sanctifie is to ordaine and appoint that to an holy use or end which it selfe is either holy or indifferent So the Father sanctified the Sonne that is ordained him to the office of the Mediatourship and sent him into the world Thus God sanctified the Sabbath day the Temple the Sacrifices the Priests and thus Christ sanctified himselfe for the Elect that is he offered up himselfe to his Father an holy sacrifice for us Thus is the meat we receive sanctified by the word of God and prayer How we pray that Gods name be hallowed Of these three significations of Hallowing the first and second pertaine to our present purpose For our petition to God is that his name be hallowed not only of us but in us also that is we desire 1. That God would enlighten us with the knowledge of his holinesse and most holy name or as the Catechisme expoundeth it that we may know him aright and worship praise and magnifie his almightinesse wisdome goodnesse justice mercy and truth shining in all his works 2. That he would also sanctifie his name in us and more and more sanctifie and regenerate us so that in our whole life we may avert and