desire of him in the Elect. For hee is giuen to them that desire him Luk. 11.13 Hence is drawen a forcible argument to prooue the God-head of the holy ghost For to worke effectuallie by the ministerie is proper to God onely 1. Cor. 3.7 Neither is he that planteth anie thing neither he that watereth but God that giueth the encrease Matth. 3.11 J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie ghost and with fire Rom. 1.16 The gospel is the power of god because the holie ghost is forcible in working by it whereupon also the gospell is called the ministration of the spirite 2. Corint 3.8 Now the holy ghost is receiued by faith Eph. 1.13 Wherin also after that yee beleeued yee were sealed with the holy spirit of promise The world cannot receiue the spirit of truth because it neither seeth him nor knoweth him Obiection But faith is the gift and fruite of the holie ghost Ephes 2.8 By grace are yee saued through faith and that not of your selues it is the gift of god 1. Corinth 12.3 No man can saie that Jesus is the Lorde but by the holie ghost Aunswere 1. The woorking of the spirite is in order of nature before faith but in time both are together because the first beginning of faith is the receiuing of the holy ghost 2. Faith beeing once begun the holy ghost is more and more receiued who woorketh afterwardes other thinges in vs by faith As it is saide Galat. 5.6 Faith worketh by loue Actes 15.9 By faith mens heartes are purified 7 How the holy ghost is reteined THE holie ghost is receiued and kept 1. By meditation in the doctrine of the gospell and by studying to profit therein Psalm 1.2 He that doth meditate in the Law of the lord daâ—â— and night shall bee like a tree planted by the riuers of waters that wil bring foorth her fâ—uite in one season Coloss 3.16 Let the woorde of Christ dwel in you plenteouslie in all wisedome teaching and admonishing your selues 2. Hee is kept by encrease and continuaunce of repentaunce and amendment of life that is by a desire of bewaring to offend against our conscience Matth. 13.12 Vnto him that hath shal be giuen Reuelat. 22.11 He that is righteous let him be righteous still Ephes 4.30 Grieue not the holie spirit of god by whom yee are sealed vnto the daie of redemption Hither maie bee referred a desire of auoiding euill companie and sinne For hee that wil auoide sinne must auoide al occasion of sinning 3. Hee is reteined by dailie and earnest praieâ— and inuocation Luk 11.13 Howe much more shall your heauenlie Father giue the holy ghost to them that desire him The same wee maie see in that panoplie or complet harnesse which the Apostle describeth Ephes 6.14 Likewise it is confirmed by the example of Dauid who praieth Psalm 51.11 That god wil not take his holy spirit from him 4. He is reteined by applieng gods giftes to their right vse that is to his glorie and to the safetie of our neighbour Luke 22 32. And when thou art conuerted confirme thy Bretheren Matth. 25.29 Vnto euerie man that hath it shall bee giuen and from him that hath not euen that he hath shal be taken away 8 Whether and how the holy Ghost may be lost HEE may be lost of Hypocrits and reprobates Of the Elect he is neuer wholy lost but onely as touching manie giftes because they alwaies reteine some giftes Neither is hee finally lost of the Elect because at length they returne to repentance But of the reprobate he is altogether or wholy lost and finally so that they neuer receiue him Obiection But the holy ghost departed from Saul Therefore he may also depart from the Elect. Aunswere Hee departed from Saul but not the spirit of regeneration for he neuer had him Reply Yea but the regenerating spirite also departeth because Dauid praieth Psal 51.12 Restore to me the ioy of thy saluation Answ He is lost oftentimes as concerning some giftes of regeneration but not wholy For it cannot possibly bee that the Godly should reteine no remnants seeing they doe not sin to death A man saith Bernard neuer abideth in the same state either he goeth backward or forward For this difference is to be obserued held for the assoiling of that question How namely the perseuerance of the Elect may be notwithstanding certaine albeit they leese the holy Ghost which is because they are neuer wholly and finally destitute of the holy Ghost Now the holy Ghost may be lost fower waies and those contrarie to those other meanes whereby he is reteined 1 By neglecting the Woord and Doctrine For Paul willeth Timothie to stirre vp the gift of God which was in him also teacheth him how that may be doone 1. Tim. 4.15 By giuing attendance to his reading to exhortation and doctrine 2 He is lost by carnall securitie and by giuing ouer our selues to commit wickednesse against our conscience 3 By neglect of praier 4 By abusing the giftes of the holie Ghost as when they are not imploied to his glorie to the safety of our neighbor Luk. 8.18 Vnto him that hath shal be giuen from him that hath not euen that he hath shall be taken awaie 9 Wherefore the holy Ghost is necessarie HOW necessarie and needefull the Holy Ghost is and for what causes doth clearely appeare by these places of Scripture Ioh. 3.5 Except that a man be borne of water and of the spirit he cannot enter into the kingdome of Heauen 1. Cor. 15.50 Flesh bloud cannot inherit the kingdome of God 2. Cor. 3.5 Wee are not sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Hence we may thus conclude without whom we cannot thinke much lesse doe ought that is good and without whom we can neither be regenerated nor know God neither attain vnto the inhetaunce of the celestiall kingdome without him we cannot be saued But without the holy Ghost these things cannot be done by reason of the corruption blindnes of our nature Therefore without the holy Ghost it cannot be that we should be saued so it followeth that he is altogether necessarie for vs vnto saluation 10 How we may know that the holy Ghost dwelleth in vs. WEE know that wee haue him by the effectes or by his benefits and blessings in vs as by the true knowledge of God by regeneration faith and the inchoation or beginning of new obedience or by a readinesse and willingnesse to obay God Rom. 5.1 Beeing iustified by faith wee haue peace towards God The loue of god is shed in our harts Againe we know it by the testimony and witnesse which hee beareth vnto our spirit that we are the Sonnes of god Moreouer most certaine testimonies and tokens of the holy Ghost dwelling in vs are Comfort in the midst of death ioy in afflictions a purpose to perseuere in
to their condemnation or they eate their owne dannation Nowe to eate damnation is through incredulitie abusing of the sacrament to be abalienated and repelled from christ and al his blessinges or through abusing of the sacrament being receiued without faith repentance grieuously to offend God and so to draw vpon themselues temporal and euerlasting punishmentes except they repent Contrariwise to eate christ is through faith to bee made partaker of his merite efficacie and benefites For no man can eate christ and not withall be made by faith partaker of his merite efficacie and giftes No man therefore can both eate Christ and withall eate his owne damnation and therefore false is their obiection who say thus The wicked eate damnation vnto themselues Therefore they eate Christ Reply But why eat the wicked damnation vnto themselues seeing it is a good worke to receiue the sacramentes Aunswere It is a good work by it selfe but not vnto the wicked The receiuing of the sacramentes is a good worke when the true and right vse is adioined otherwise it is made not a commaunded but a forbidden work as also God saith He that killeth a bullocke is as if he slue a man So Paul If thou be a transgressour of the Law thy circumcision is made vncircumcision Now for these causes the wicked eate vnto themselues The causes for which the wicked are saide to eate vnto themselues damnation and drawe on themselues damnation 1. Because they profane the signes and by consequent the thing signified by laieng holde on those thinges which were not instituted for them but for the Disâ—iples of Christ 2. Because they profane the couenaunt and testament of God by taking vnto themselues the signes and tokens of the couenaunt They wil seeme to be in league with GOD when as they are in league with the Diuell and not with God whom by this meanes they would make the Father of the wicked 3. Because they tread vnder foote the bloude of Christ His benefits indeed are offered vnto them but they receiue them not with faith and so mock God while they professe that they receiue the benefites of Christ when as they doe or mind nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselues by their owne iudgement For approching vnto the Lords table they professe that they accept of this doctrine and doe beleeue no saluation to be without Christ yet in the mean season are conscious vnto themselues that they are hypocrites and so condemne themselues 8 Who ought to approch and be admitted vnto the supper THIS question also conteineth two seuerall partes in it vnto which wee are seuerally to aunswere In the former part is demanded who ought to approch vnto the supper In the latter who ought to bee admitted And this latter part is larger and more generall because not the godly onely but hypocrites also who are not yet knowen to bee such are to be admitted vnto the supper The godly onely ought to approch vnto the supper First then is to bee considered who ought to approch thither They onely ought to approche vnto the supper who liue in true faith and repentance and so who haue faith and repentance not in possibilitie onelie but also actuallie whereby this obiection is refuted that Jnfants haue faith and therefore ought to approche vnto the Lords Supper For they ought not to come in respect of this circumstance which is adioined in the institution of the Supper Not Infants Shewe the death of the Lord Likewise Let a man examine himselfe and so let him eate of this bread and drinke of this cup. Wherefore we vnderstand in this place an actual faith which is a knowledge confidence beginning of obedience and a serious and earnest purpose to liue well But Infants haue faith onely potentiallie and in possibility not actually they haue an inclination onelie to faith or they haue faith onely by inclination but they haue not an actuall faith Not the wicked and hypocrites Fâ—â—thermore that it is not lawfull for the wicked to approch vnto the Supper it is manifest For the sacraments are instituted only for the faithful those which are coÌ„uerted to seal to theÌ„ the promise to confirm their faith The Word notwithstanding is common to the conuerted and vnconuerted that the conuerted may heare it and bee confirmed by it and that the vnconuerted also may heare it and thereby bee conuerted Wherefore from the nature and subiect of sacramentes is drawen this demonstratiue proofe What God hath instituted for his houshold and children that hypocrites and aliants from the Church ought not to receiue Moreouer Paul also interdicteth all the wicked without any exception from comming vnto this holy supper by woordes authentique in which namely hee commaundeth that euerie man trie and examine himselfe and so eate of that bread drinke of that cup. But to examine himself is to trie whether he hath faith and repentance Wherefore he will haue him to come who hath these things in him But how shall a man know that he hath these things 1. By a purpose and desire to obey god according to al the commandements of God 2. By a confidence tranquillity of conscience Hope maketh not ashamed because the loue of God is shed abroad in our harts by the holie ghost which is giuen to vs. 3. By effects as by the beginning of inward outward obedience Vnto these may be adioined also generall testimonies whereby vnbeleeuers are forbidden to come to the Supper As Mat. 5.24 Leaue there thine offring before the altar first be reconciled to thy brother then come offer thy gift Likewise 66.3 He that killeth a Bullocke is as if he slew a man The second part of the former question is Who ought to bee admitted vnto the Lords Supper THey are to be admitted of the Church who in woords deedes professe true repentance they also who expresse shew a profession of faith repentance in the actions of their life are to be admitted but not they whosoeuer simplie doe auouch that they beleeue all things For he that saith he beleeueth and hath not woorkes is a lier and denieth indeede that which he affirmeth in words according to that of the Apostle They professe that they knowe God but by woorkes they denie him and are abhominable and disobedient and to euerie good work reprobate So saint Iames also sheweth That faith which is without workes is dead The reasons why they are to be admitted onely who both by their confession and life professe faith and repentance are these 1. Because the church shoulde prophane Gods couenant if it shoulde admit vnbeleeuers and men impenitent For he that dooth a thing and he that consenteth vnto it are both obnoxious to the same lawe To prophane the couenaunt of God is to commend and acknowledge them for the confederates or friends and fellowes of God who are Gods enimies and
then and deliuerer must wee seeke for Such a one verily as is verie man perfectly iust and yet in power aboue al creatures that is who also is verie f 1. Cor. 15.21 25. Ier. 23.6 Isai 53.11 2. Cor. 5.14 Heb. 7.16 Isa 7.14 Rom. 8.3 God 16 Wherefore is it necessarie that he be verie man and that perfectly iust too Because the iustice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sinne But hee g Ro. 5.12 17. that is himselfe a sinner h 1. Pet. 3.18 cannot make recompence for others 17 Why must he also be verie God That he might by the power of his Godhead i Isay 55.3 18. Acts. 2.24 1. Pet. 3.18 sustaine in his flesh the burden of Gods wrath and k 1. Iohn 1.2 49.10 Act. 20.28 Ioh. 3.16 might recouer restore vnto vs that righteousnesse and life which we lost 18 And who is that Mediatour which is together both very God and a very perfectly iust man Euen our Lord Iesus Christ l Mat. 1.23.1 Tim. 3.16 Ioh. 14.16.1 Tim. 2.5 Luk. 2.11 who is made to vs of God wisedome righteousnesse sanctification and m 1. Cor. 1.30 redemption 19 Whence knowest thou this Out of the gospell which God first made knowen in n Gen. 3.15 Paradise afterwards o Gen. 22.18 49.10.11 Rom. 1.2 Heb. 1.1 Act. 3.22 c. 10.43 did spread it abroad by the Patriarks Prophets p Ich. 5.46 Heb. 10.7 shadowed it by sacrifices other ceremonies of the law lastly q Rom. 10.4 Gal. 4.4 3.24 Heb. 13.8 accōplished it by his only begotten Son 20 Is then saluation restored by Christ to all men who perished in Adam Not to al but to those only who by a true faith are engraffed into him r Ioh. 1.12 3.36 Isa 53.11 Psal 2.12 Rom. 11.20 Heb. 4.2 10 39. receiue his benefits 21 What is faith It is not only a knowlege whereby I surely assent to al things which God hath ſ Heb. 11.13 Ia. 2.19 Gal. 2.20 reuealed vnto vs in his word but also an assured t Rom. 4.16 5.1 10.10 c. Iac. 1.8 trust kindled in my u Rom. 1.16 10.17 1 Cor. 1.21 Mar. 16.16 Act. 16.14 heart by the holy x Mat. 16.17 Ioh. 3.5 Gal. 5.22 Phil. 1.19 ghost thorough the gospel whereby I make my repose in God being assuredly resolued that remissiō of sins euerlasting righteousnes life a Hab. 2.4 Mat. 9.2 Eph. 2.7.8.9 Rom. 5.1 is giuen not to others only but to me also and that freely through the mercy of God for the b Rom. 3.24.25 Act. 10.43 merit of Christ alone 22 What are those thinges which are necessarie for a Christian man to beleeue All things which are c Ioh. 20.31 Mat. 28.10 promised vs in the gospel the sum whereof is briefely comprised in the Creed of the Apostles or in the Articles of the Catholick vndoubted faith of all Christians 23 Which is that Creede I Beleue in God the father almighty maker of heauē earth And in Iesus Christ his only Son our Lord which was cōceiued by the holy ghost born of the virgin Mary suffered vnder Pontius Pilate was crucified dead buried he descended into hell the third day he rose again frō the dead he ascended into heauen sitteth at the right hand of God the father almighty from thence shal he come to iudge the quick the dead I beleue in the holy ghost the holy catholick church the communion of saints the forgiuenes of sins the resurrection of the body and the life euerlasting AMEN 24 Into how manie parts is this Creede diuided Into three parts The first is of the eternall father our creation The second of the Sonne our redemption The third of the holie ghost our sanctification 25 Seeing there is d Deut. 6 4. Ephes 4.6 Esa 44.6 45.5 1. Cor. 8.4 but one onlie substance of God why namest thou these three The Father the Sonne and the holie Ghost Because God hath so e Esa 61.1 Luc. 4.18 Psal 110 1. Mat. 3.16.17 28.19 Io. 14.26 15.26 Tit. 3.5.6 Eph. 2.18 2. Cor. 13.13 Gal. 4.6 1. Ioa. 5.7 manifested himselfe in his woorde that these three distinct persons are that one true euerlasting God OF THE FATHER 26 What beleeuest thou when thou saiest I beleeue in God the Father almightie maker of heauen and earth I beleeue the euerlasting father of our Lord Iesus Christ who a Gen. 1. 2. Psal 33.6 Iob. 33.4 Act. 4.24 14.15 c. Isa 45.7 hath made of nothing heauen earth with all that are in them who like-wise vpholdeth and b Psa 104.3 115.3 Mat. 10.29 Heb. 1.3 Rom. 11.36 gouerneth the same by his eternal Counsel and prouidence c Ioa. 1.12 Rom. 8.15 Gal. 4.5.6.7 Eph. 1.5 to bee my God my Father for Christes sake and therefore I doe so trust in him and so relie on him that I make no doubt but he will prouide all things d Psal 55 23. Mat. 6.26 Luc. 12.22 necessarie both for my soule and bodie And further whatsoeuer euils he sendeth on mee in this troublesome life hee will e Rom 8 28. turne them to my safety seeing both he is able to doe it as beeing f Isa 46 4 Rom. 10 12. 8.38 c. God almightie and willing to doe it as beeing g Mat 6. 7.9.10.11 a bountifull father 27 What is the prouidence of God The Almighty power of God euery where present h Act. 17.25 c. Psal 94 9. c. Is 29.15 c. Ezec. 8.12 whereby hee doth as it were with his hand vphold i Heb. 1.2.3 gouerne heauen earth with all the creatures therin So that those thinges which growe in the earth as likewise raine and drouth fruitfulnes barrainnes meat k Ier. 5.24 Acts. 14.17 drink l Ioh. 9.3 health and siknesse m Prou. 22.2 riches and pouertie in a woord all things come not rashly or by chance but by his fatherly counsell and will 28 What doth this knowledge of the Creation and prouidence of God profite vs That in aduersitie n Rom. 5.3 c. Iac. 1.3 Iob. 1.21 c. wee may bee patient and o Deut. 8.10 1. Thess 5.18 thankfull in prosperitie p Rom. 5.4.5 haue hereafter our chiefest hope reposed in God our most faithfull father beeing sure that there is nothing which may q Rom. 8.38.39 withdrawe vs from his loue for as much as all creatures are so in his power that without his will they are not r Iob. 1.12 2.6 Prouer. 21.1 Acts. 17.25 c. able not only to do any thing but not so much as once to moue OF THE SONNE 29 Why is the Sonne of God called Iesus
as long as hee that made it is aliue Christ hath purchased our reconcilement with God for vs with his bloud and hath left it vnto vs euen as Parents at their decease deliuer their goodes vnto their children Obiection The Testament is ratified by the death of the Testator which is good who cannot die Therefore this reconcilement is not ratified or at least wise it may not be called a Testament Aunswere The Minor is to bee denied Because God is saide to haue redeemed the church with his bloud Therefore hee died but he died according to his humanitie Or which commeth to the same Christ is the Testator as hee is both God man but died according to his humanity only Wherefore this reconciliation or Couenaunt may be called a Testament Replie But Christ is the intercessor The same is called an intercession in respect of Christ who by intercession worketh it and a reconciliation in respect of vs who are reconciled and god the Testator Therefore the reconciliation is not of force Aunswere They differ in persons and offices The person of Christ differeth from the person of the father and the holy Ghost in office not in efficacie and power and in respect of him it is an intercession in respect of vs a reconciliation or receiuing into fauour 2 How a Couenaunt may be made betweene god and men THat Couenaunt could not be made without a Mediatour For without Satisfaction and the death of the Mediatour there could not be wrought a reconcilement or anie receiuing into fauour For wee were the enimies of God neither was there an entrance open for vs to god before he was pacified by the merit of our Mediatour Againe Without the Mediatour regenerating vs we should not haue beene able to stand to the conditions and so had the Couenaunt beene made of no force as it hath beene shewed more at large before in the place of the Mediatour in the second question 3 Whether there be but one Couenaunt THere is but one Couenaunt in substaunce and matter There is but one couenaunt in substance two in circumstances two in circumstaunces or administration There is but one in substaunce 1. Because there is but one god one Mediatour of those parties god and men one meane of reconcilement one faith one way of the saluation of all who are saued and haue been saued euen from the beginning of the world vnto the ende Hebr. 13.8 Iesus Christ yesterday and to day the same is also for euer Roman 9.5 Who is ouer all Col. 1.18 And he is the head of the bodie of the church Ephes 2.21 In whom all the building coupled together groweth vnto an holie temple in the Lord. Actes 4.12 Among men there is giuen none other name vnder heauen whereby we must be saued Mat. 11.27 No man knoweth the father but the sonne and he to whom the sonne will reueal him No man commeth to the father but by me Iohn 14.6 I am the way the truth and the life Luc. 10.24 Manie Kings and Prophets haue desired to see that which ye see Iohn 8.56 Abraham reioiced to see my day and he saw it and was glad All therefore as wel vnder the law as vnder the Gospel who were to be saued had respect to the onely mediatour Christ by whom alone they were reconciled to God and saued and therefore there is but one Couenaunt 2. Because the principall conditions whereby we are bound vnto God and God to vs and which are called the substaunce of the Couenaunt are both before and after Christ all the same For in both both in the olde and new Couenaunt or Testament God promiseth remission of sins to beleeuers and repentant sinners In both men are bound to beleeue and repent that is the grounde and foundation of doctrine in both is the same to wit the law and the promise of grace proposed in Christ Nowe the Couenaunt is also of two sortes or there are two Couenants as concerning the circumstances those conditions which are lesse principal which are the formes of administration seruing for the principal conditions that the faithfull may attaine vnto them by the helpe of these A rule here may be obserued The diuersitie of Couenaunts is knowen by the diuersitie of their conditions In all Couenaunts their conditions are euer to be considered which if they be the same then are the Couenaunts also the same if diuers then the Couenaunts also diuers if partly the same and partly diuers then the Couenaunts also are in part the same and in part diuers as in this Couenaunt 1 In what the old and new Couenaunt agree and in what they differ 1. The same autor of both couenaunts 2. The same parties in both reconciled 3. The same mediatour of both THe new Couenaunt agreeth with the old in respect of God in these 1. The same is the Author of both Couenaunts 2. The same parties are ioined in both Couenaunts to wit God and man 3. The same is the mediatour of both Moses in deede is called also the Mediatour of the old Testament but as a type For Christ was also in the old Testament the Mediatour but had adioined vnto him Moses as a type but nowe he is Mediatour without that typicall Mediatour For he is manifested in the flesh is no more couered with types 4 The promise of grace is in both the same to wit remission of sinnes the giuing of the holy Ghost or regeneration 4. The same promise of grace in both life or glorie euerlasting to bee giuen freely by and for Christ the Mediatour to those onely who beleeue For God promiseth grace and mercie to all who beleeue in the Mediatour Gen. 22. In thy seede shall all nations be blessed Gen. 3. Hee shall breake the serpents head Gen. 17. I will bee thy god and the god of thy seede This is the same with the promise which is made to the faithful of the new Couenaunt Hee that beleeueth in the Sonne hath euerlasting life Now here wee speake not in particular of the circumstances of grace but in generall of grace it selfe which was promised Both Couenaunts haue the same corporal promises also but that only in generall Now in respect of men the new agreeth with the old that in both men are bound to faith and new obedience Gen. 17. Walke before me and be thou vpright I will be thy god and the god of thy seede But the Lord cannot be our god except by a true faith we applie the merite of Christ vnto vs for which alone he will receiue vs into fauour and except wee bring forth the fruites of true repentance The new and old Couenaunt therefore agree as concerning the principal conditions of the Couenaunt both in respect of god and in respect of man But they differ in respect of god in these 1. How the old and new Couenaunt differ in respect of God In the promises of corporall benefites For these
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
God vnto saluation to euerie one that beleeueth And this is the ordinarie manner of giuing vs this beginning of euerlasting life namely by the woord mediately But there is another maner of giuing the same vnto infants and by miracles 7 Whether we can be assured in this life of euerlasting life IN this life not onely wee maie Our assurance of euerlasting life is necessary and grounded vpon sure reasons but wee ought also to bee assured and certain of euerlasting life otherwise we shal neuer haue it For it is giuen to al the elect and to them onely And wee maie be certaine of it by faith euen by a full persuasion of the good wil of God towardes vs likewise by the beginning of true repentaunce which is a ful purpose and intent to liue according to gods cōmandements lastly by the peace of consciēce by a desire of God and by a ioie and gladnesse in God This assuraunce and certainty is grounded on sure and strong reasons 1. The autor of euerlasting life is vnchangeable euen GOD himselfe 2. Gods election is vnchaungeable 3. Christ is heard in all thinges which he desireth of his Father But he praied that his father woulde saue all those whom hee had giuen him 4. God will not haue vs to praie for good things necessarie to saluation with a condition but simplie 2. Tim. 2.19 The foundation of God remaineth sure the lord knoweth who ar his Ioh. 10.28 No mā shal pluck my sheepe out of my hand I giue vnto them eternal life but it were not eternal life if it could be interrupted or broken off Of the consummation of euerlasting life we must bee assured by the beginning thereof Rom. 11.29 The giftes and calling of God are without repentaunce God is faithfull therefore as hee hath begunne so also will hee accomplish and end Wherefore to doubt of the continuaunce and consummation of euerlasting life is to ouerthrow the faith and truth of god Now of the beginning of eternal life we are assured chiefly by a true faith which withstandeth doubtes that is which hath a purpose to resist the Diuel and crieth I beleeue Lord help my vnbeliefe But this faith cannot bee without repentaunce and therefore by an assured repentance we are also assured of the beginning of euerlasting life and therfore withal of the consummation thereof That which now hath been spoken of this article doth sufficiently declare what is To beleeue euerlasting life namely assuredly and certainely to bee perswaded 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her euerlastingly 2. That J also am a member of this Church and therefore partaker of euerlasting life 3. That J also in this life haue and enioy the beginning of euerlasting life OF IVSTIFICATION THIS doctrine Of iustification is one of the chiefe points of our faith not onely because it treateth of the chiefe and principall matters but also because this doctrine is most of all others called by heretiques into controuersie For there are two principall controuersies between the Church and Heretiques The first Of the doctrine concerning God the other of this doctrine of Justification and either of these doctrines beeing ouerthrowen the other points of our faith easily goe to wracke Wherefore we ought chiefly to fence and strengthen our selues against heresies in the doctrine concerning God and iustification The special questions 1 What iustice or righteousnes is in generall 2 How manifold it is 3 What iustice differeth from iustification 4 What is our iustice or righteousnes 5 How it is made ours 6 Why it is made ours 7 Why it is made ours by faith onelie 1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS A Definition so generall of iustice can scarce bee giuen as may agree both to God and creatures euen such as may agree to the furthest and highest kindes of iustice or righteousnes which are Vncreate and created righteousnes except we wil make a definition full of ambiguity For vncreated iustice or righteousnes is God himselfe Vncreate Iustice is God himselfe who is the very squire and rule of all iustice Created iustice is an effect of vncreate or diuine iustice in reasonable creatures This created iustice or righteousnes may be defined generally in such sort as the definition shall bee alike common to all sortes thereof Justice therefore or righteousnes in generall as it agreeth to reasonable creatures is a fulfilling of those lawes which belong vnto reasonable creatures Our created Iustice is our conformitie with Gods lawes appertaining vnto vs. or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them It may be also defined on this wise Justice is a conformitie with God or with the law of God Or it is a fulfilling of Gods law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For iustice or righteousnes is the obseruance of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sin is the transgression of the law the name Righteousnes is deriued from Right which is the lawe it self and conformitie with the law is righteousnes it self This we must know because we must be iustified by the fulfilling of the law we must vnderstand that the law is not abolished but established by the gospel For the righteousnes iustice of the Gospel is the fulfilling of the lawe but doth not at all disagree from the lawe Obiect He that is iust and righteous is conformed and agreeable vnto the law To iustifie is to make iust Therefore to iustifie is to make one agreeable vnto the law Answere All this is graunted that is either in himselfe to be so or in another Now these are all one the imputed righteousnes or iustice of an other the righteousnes of the Gospel the righteousnes of faith Wherefore to iustifie is to assoile and absolue one from sin for that iustice or righteousnes which either is in himself or in an other This significatiō meaning of the worde is prooued throughout the whole Epistle to the Romans It was imputed to him for righteousnes 2 How manifold Justice is Legall Iustice IVstice we speak in general of created iustice is legal and Euangelical Legal iustice is the fulfilling of the Law performed by him who is therby said to be iust Or it is such a fulfilling of the Law which one performeth by his own obedience or it is a conformitie in the Law which is in him also who is called iust This legal iustice either is in vs or in Angels or in Christ as he is man as an accident inherent in his subiect Euangelical iustice is also a fulfilling of the Law but is not in him who is called therby iust or righteous but in another and is onelie imputed vnto him who is thereof called iust This is christs iustice or righteousnes performed for vs or that ransome of the Son of God imputed vnto vs by faith Euangelicall Iustice or the Iustice
vnworthinesse dooth not hurt or impaire their saluation 13 Some sacramentes are to bee receiued but once in our life others more often Some are to be giuen to those of vnderstanding onely others to infants also Euen as they were instituted by God either in once making his couenaunt with all the Elect and those which were to be receiued into his church as circumcision and baptisme or after sundry falles and combates of temptations for the renuing of his couenant and for the fostering and preseruing of the vnity and assemblies of his Church as the Arke the Passouer and other sacrifices and so likewise the Lords Supper 14 Those thinges agree in common to the sacramentes of both the old and new couenaunt which haue been spoken of in the definition But their differences are these that the oulde shewe Christ who was after to be exhibited the newe Christ already exhibited with his benefites The rites of the old were diuerse from ours and moe in number as circumcâ—sion sacrifices oblations the Passeouer the Sabboth woorshipping at the Arke Christians haue others and those only two Baptisme and the Supper The oulde were darker the newe are clearer and more manifest The olde were proper and peculiar to Abrahams posterity and their seruauntes the new are commanded to the whole church which is to bee gathered both of Iewes and Gentiles 15 The sacramentes and the preaching of the gospell agree in this that they are the work of God which hee exerciseth towardes his church by his ministers who teach promise and offer vnto vs the same communion of Christ and all his benefites and also they agree in this that they are the externall instrumentes of the holy ghost by which he mooueth our harts to beleeue and so by the comming and meanes of faith maketh vs partakers of Christ and his benefits Neither yet is the working and operation of the holy ghost to be tied here neither doe these profite but rather hurt them who applie not vnto themselues by faith that which the woordes and rites signifie 16 The sacramentes differ from the word because the woorde doth by speech and they by gestures and motions signifie the will of god towardes vs. By the word faith is both begunne confirmed By these it is confirmed only in the lords supper The word also teacheth and confirmeth without the sacraments But the sacraments doe not without the word Without the knowledge of the word they who are growen to vnderstanding are not saued But men may both be regenerated and saued without the vse of the sacraments if it be not omitted through contempt The word is preached also to the vnbeleeuers and wicked men Vnto the sacraments the church must only admit them whom God willeth vs to account for members of the church 17 Sacraments and sacrifices agree in this that they are works commanded of God to be done in faith A sacrament differeth from a sacrifice in that God by sacraments signifieth and testifieth vnto vs his benefits which he performeth for vs. By sacrifices we yeeld and offer our obedience vnto God 18 Wherefore also one the same ceremony may be coÌ„sidered both as a sacrament and as a sacrifice as whereby God in giuing vs visible signes testifieth his benefits towards vs and we in receiuing them testifie againe our duty towards him And this testification of our faith thankefulnesse dependeth of that testifâ—cation of gods benefites towardes vs as of the chiefe and proper ende and vse of the sacramentes and is thereby raised in the mindes of the faithfull The confirmation of such of the former conclusions as most require it THE confirmation of the second conclusion The definition therein deliuered of sacraments is expressed Gen. 17.11 Exod. 20.10 Exod. 31.14 Thou shalt keep my sabbothes Now that sacraments are rites commanded and prescribed to the church by God is apparent by the instittuion of theÌ„ as also that they are rites adioined vnto the promise as visible signes and tokens thereof Because al sacraments are necessary duties towards GOD. But chiefly and principallie they are gods benefites towardes vs as circumcision did portende and shew remission of sinnes and mortification Deut. 30.6 Heb. 8 9.10 Neither onely doe we signifie them in confessing and celebrating them but chiefely God himselfe dooth signifie them vnto vs testâ—fieng and confirming them vnto vs by the ceremonies of sacrameÌ„ts For the Ministers as well in the administration of the sacraments as in the preaching of the woord â—eaâ—e the person possesse the place of God to the Church Mat 28.19 Teach and baptise all nations Iohn 4.2 Iesus did baptise when yet not hee himselfe but his disciples did baptise So of the signe and ceremonie of inauguratioÌ„ or anointing one to be King it is saide 1. Sam. 10.1 The Lord hath anointed thee When yet Samuel was sent to anoint Saul They furder are therefore saide to confirme our faith because the scripture witnesseth them to be the signes and tokens of the mutuall euerlasting couenant between God and the faithfull which God signifieth vnto vs in the bestowing of his benefits promised vs in the Gospell But God is alike to be beleeued whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace deliuered vnto vs by God haue in their right vse the promise of grace adioyned vnto them As He that shall beleeue and shall bee baptised shall bee saued And lastly because the scripture to signifie the receiuing or want of the things signified alleageth the receiuing or want of the signs As Ps 51.7 Purge me with hysop I shal be clean Deut. 30.6 The Lord will circumcise thy heart Rom. 6.3 All wee which haue bin bapitised 1. Cor. 10.16 The bread which we break is it not the coÌ„munion of the bodie of Christ And hereof also follow the other ends specified in the definition in this second conclusion As That the sacraments discerne seuer the church from other sects This is manifest both by effects and by Testimonies Exod. 12.45 A strainger shall not eate thereof Rom. 3.1 What is the profit of circumcision Much euery maner of way because vnto them were committed the Oracles of God Eph. 2.11 Ye being in times past Gentiles called Vncircumcision of them who were at that time without Christ and were aliants from the common-wealth of Jsraell and were straingers from the couenants of promise and had no hope and were without God in the Worlde Gen. 17.11 Is shall bee a signe of the couenant betweene mee and you and it shall bee my couenant in your flesh Another ende is that they preserue the memorie of Gods benefits 1. Cor. 11.26 As often as yee shall eate this bread yee shew the Lords death vntill hee come Exod. 12.14 This day shall bee vnto you a remembrance Deut. 6.8 Thou shalt binde them for a signe vpon thine hand and they shall bee as signes of remembrance betweene thine eyes
so to make God such a one as hath entered a couenaunt and is in league with hypocrites and wicked men Now the couenaunt of God is two waies prophaned namelie as well by communicating and imparting the signes of the couenaunt to them vnto whom God promiseth nothing as by receiuing and vsing the signes without faith and repentance For not onely they prophane the couenant who being as yet impenitent take the signes of the couenant vnto them but they also who wittingly and willingly giue the signs vnto those whom god hath shut from his couenant They make therefore God a felowe friend of the wicked the son of the diuell the son of God whosoeuer reach the signes vnto the wicked Obiect Hee that giueth to him that abuseth it sinneth The church giueth the supper vnto hypocrits which abuse it Therefore the church sinneth Ans He that giueth the supper to one which abuseth it sinneth if he wittingly willingly doth it otherwise he sinneth not but they who abuse the supper purchase damnation to theÌ„selues But the godly are not made partakers of that prophanation of the couenant prophaned by the wicked if they knowe not the wicked approching vnto the supper neither doe willingly admit the wicked Reply If they sinne who giue the supper wittinglie to him that abuseth it then dooth the Minister also sinne if he distribute it vnto such a one where yet there is no sentence passed of excommunication Aunswere True if hee doe it willingly but if the church proceed not against such a man and the minister notwithstanding be instant vpon the Church and doe his duetie he is blamelesse and the sinne shall lie on others euen on the Church 2. They are not to bee admitted to the supper who professe not faith and repentaunce both in life and confession because if such should be admitted the church should stir vp the anger of God against her selfe as of whom wittinglie and willinglie this shoulde bee committed Nowe that by this meanes the wrath of God is stirrâ—d vp against the church the Apostle sufficiently witnesseth saying For this cause manie are weake and sicke among you and manie sleepe For if wee woulde iudge our selues we should not bee iudged God therefore is angrie with the consenters so punisheth them because he punisheth the wicked whom they coÌ„senting thereto admitted for by both the supper of the Lorde is alike prophaned 3. Christ hath coÌ„manded that the wicked be not admitted And if any denie that any such coÌ„mandment is extant yet the substance tenor of the commandement shal be easily prooued For christ instituted his supper for his disciples to theÌ„ alone he said I haue earnestlie desired to eate this Passeouer with you Take this and part it among you This is my bodie which is giuen for you This cup is the new testament in my bloud which is shed for you Wherefore the supper was instituted for Christes disciples onely all others for whom Christ died not are excluded But yet for all this those hypocrites are to bee admitted together with the godly vnto the supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approch thither but true beleeuers For these onely excepted all others yea euen those hypocrites which are not as yet manifested eate and drinke vnto themselues damnation and prophane the Lords sacred Supper Obiection They then who auoide the prophaning of the Lords Supper doe well but they who refraine from the Lordes supper in respect of some hatred they beare to others or for some other sinnes auoide the prophaning of the supper Therefore they doe well Answere They who auoid the prophaning of the supper doe well if they auoid it in such sort as they ought namely by repenting themselues of those sinnes which haue been the causes of their refraining CERTAINE CONCLVSIONS OF THE SVPPER 1 THE other sacrament of the new testament is called the supper of the Lord not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper but because it was instituted of Christ in that supper which he last had with his Disciples before his death It is called the table of the Lord because Christ dooth feede vs in it It is called the sacrament of the bodie and bloud of christ because these are communicated and imparted vnto vs in it It is called the Eucharist because in it are giuen solemne thankes vnto Christ for his death and benefites It is called Synaxis or the conuent because it ought to be celebrated in the conuents and assemblies of the church It is called also of the auncient a sacrifice because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse and a thankes-giuing or Eucharistical sacrifice for the same There is a third reason also why they called it a sacrifice because the ancient were wont themselues to confer bread vnto it therefore were they said to offer that is to conferre and giue in seuerall bread to that vse 2 The supper of the lord is a sacrament of the new testament wherein according to the commandement of Christ bread and wine is distributed and receiued in the assemblie of the faithfull in remembraunce of christ which is that christ might testifie vnto vs that hee feedeth vs with his body and bloud deliuered and shed for vs vnto eternal life and that we also might for these his benefites giue solemne thankes vnto him 3 The first and principal end and vse of the Lords supper is that Christ might therein testifie vnto vs that hee died for vs and dooth feede vs with his bloude and body vnto euerlasting life that so by this testification hee might cherish and encrease in vs our faith and so consequently this spirituall foode and nourishment The second end is thankes-giuing for these benefites of Christ and our publique and solemne profession of them and our duty towards christ The third is the distinguishing of the church from other sectes The fourth That it might be a bond of mutual loue and dilection The fift That it might be a bond of our assemblies and meetinges 4 That first ende and vse which is the confirmation of our faith in Christ the supper of the Lord hereof hath because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him that is to admonish and put vs in remembraunce by this signe as by his visible word that he died for vs and is the foode of eternall life vnto vs while hee maketh vs his members both because he hath annexed a promise to this rite that hee wil feede those who eate this bread in remembraunce of him with his owne bodie and bloud when he saith This my body and also because the holy ghost doth by this visible testimony moue our minds and harts more firmely to beleeue the promise of the
gospel 5 There is then in the Lords supper a double meat and drink one externall visible terrene namely bread and wine and another internall There is also a double eating and receiuing an external and signifieng which is the corporall receiuing of the bread and wine that is which is perfourmed by the handes mouth and senses of the bodie and an internal inuisible and signified which is the fruition of Christes death and a spirituall engraffing into Christes bodie that is which is not perfourmed by the handes and mouth of the bodie but by the spirite and faith Lastly there is a double administer and dispenser of this meat and drinke an externall of the externall which is the minister of the church deliuering vs by his hand bread and wine and an internal of the internal meate which is Christ himselfe feeding vs by his body and bloud 6 Not the body and bloud of Christ but the bread and wine are the signes which serue for confirmation of our faith for the bodie and bloud of Christ are receiued that we may liue for euer But the bread and wine are receiued that wee maie bee confirmed and assured of that heauenlie foode and dailie more and more enioie it 7 Neither is the bread changed into the bodie of Christ nor the wine into the bloud of Christ neither doth the bodie and bloud of Christ succeed in their place they beeing abolished neither is Christs body substantially present in the bread or vnder the bread or where the bread is but in the right vse of the Lords supper the holy Ghost vseth this Symbole as an instrument to stirre vp faith in vs by which he more and more dwelleth in vs engraffeth vs into Christ and maketh vs thorough him to bee iust and righteous and to draw eternal life from him 8 Now when Christ saith This that is this bread is my body and This cup is my bloud the speech is sacramental or metonymical because the name of the thing signified is attributed to the sign it selfe that is it is meant that the bread is the sacrament or signe of his bodie and doth represent him and dooth testifie that Christes bodie is offered for vs on the crosse and is giuen vnto vs to be the foode of eternal life and therefore is the instrument of the holie Ghost to maintaine and encrease this food in vs as Saint Paul saith 1. Corinth 10. The bread is the communion of the bodie of Christ that is it is that thing by which wee are made partakers of christs bodie And elsewhere hee saith We haue been al made to drink into one spirit The same is the meaning also when it is said that the bread is called christes bodie for a similitude which the thing signified hath with the signe namely in that christes body nourisheth the spirituall life as breade dooth the corporall life and for that assured and certaine ioint receiuing of the thing and the signe in the right vse of the sacrament And this is the sacramental vnion of the bread which is shewed by a sacramental kinde of speaking but no such locall coniunction which is by some imagined 9 As therefore the body of christ signifieth both his proper and natural bodie and his sacramental bodie which is the bread of the Eucharist so the eating of Christes body is of two sorts one sacramental of the signe to wit the externall and corporall receiuing of the bread and wine the other reall or spirituall which is the receiuing of christs very body it selfe And to belâ—eue in christ dwelling in vs by faith is by the vertue operatioÌ„ of the holy ghost to be engraffed into his bodie as members to the head branches into the vine and so to bee made partakers of the frutie of the deâ—th and life of christ Whence it is apparant that they are falsly accused who thus teach as if they made either the bare signes onely to be in the Lords Supper or a partâ—cipation of christes death onelie or of his benefits or of the holy Ghost excluding the true reall spirituall communion of the very body of Christ it selfe 10 Now the right vse of the Supper is when the faithfull obserue this rite instituted by Christ in remembraunce of Christ that is to the stirring and raising vp of their faith and thankefulnesse 11 As in this right vse the bodie of Christ is sacramentallie eaten so also without this vse as by vnbeleeuers and hypocrites it is eaten sacramentally indeede but not reallie that is the sacramental Symboles or signes bread and wine are receiued but not the thinges themselues of the sacrament to wit the bodie and bloud of Christ 12 This doctrine of the supper of the Lord is grounded vpon verie manie and those most sound and firme reasons All those places of Scripture confirme it which speake of the Lords supper and Christ calling not anie inuisible thing in the bread but the verie visible and broken bread it selfe his bodie deliuered or broken for vs which whereas it cannot bee meant properlie himselfe addeth an exposition that that bread is truely receiued in remembraunce of him which is as if he had said That the bread is a sacrament of his bodie So likewise he saith the supper is the new testament which is spirituall one and euerlasting And Paul saith it is the communion of the bodie and bloud of Christ because al the faithful are one bodie in christ who cannot stand together with the communion of Diuels Likewise he maketh one and the same engraffing into christes bodie by one spirit to bee both in Baptisme and in the Lords Supper Moreouer the whole doctrine and nature of sacramentes confirme the same all which represent vnto the eies the same spirituall communion of christ to bee receiued by faith which the word or promise of the Gospel declareth vnto the eares Therefore they are called by the names of the thinges signified and in their right vse haue the receiuing of the thinges adioined vnto them The Articles also of our faith confirme it which teach that christs bodie is a true humane bodie not present at once in manie places as being now receiued into heauen and there to remain vntil the Lorde returne to iudgement and further that the communion of Saintes with christ is wrought by the holie Ghost not by anie entraunce of christs bodie into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquitie of the church with most great and manifest consent held and professed 13 The Supper of the Lord differeth from Baptisme 1. Jn the Rite and manner of signifieng because the dipping into the water or washing signifieth a remission and purging out of sinne by the bloud and spirit of Christ and our societie fellowship with christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to bee imputed to vs vnto remission of sinnes and our selues engraffed into Christ
Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
were it that after so many threats warnings from heauen from earth from God from men from their foes abroad and their frinds at home they should not yet once not once descend into a dutifull consideration of this their heauy trespasse and so with a speedy industrie and assiduitie reenter and recouer those their forsaken charges which a long while haue languished and worne awaie for want of pasture and ly now the deer lambs of Christ Iesus stretched on the ground for faintnes fetching their groanes deepe and their pantes thicke as readie to giue ouer and to yeelde vp the Ghost O Lord are not thine eies vpon the truth Ierem. 5.3 thou hast striken these men but they haue not sorrowed thou hast consumed them but they haue refused to receiue correctiō they haue made their faces harder thā a stone haue refused to return Not the losses and vnsupportable calamities of Christs people not the miserable apostasie grieuous falling awaie woe to vs therefore of multitudes of the ignorant and vnlettered men from the Apostolicke faith and the Church of Christ not the certaine daungers and hazards of their owne persons Wiues Children and Kinsfolkes with all which rods of his fatherly chastisement God hath latelie in his iustice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadlie slumber wherby they haue as much as in them lieth betraied to the powers and forces of Satan Gods sacred enheritance and laid open the precious flock of Christ to the mouthes and teeth of Woolues But would God the burden of this sin rested onelie on the neckes of these rechlesse persons whose extreme barbaritie yet in letting through their profane absence their harmlesse sheepe to drop awaie by famine of the word hath raised a louder cried and clamour against them in the eares of God than any we are able to make by our most iust cōplaint in the eares of men Another swarme of Caterpillers there are the very trash and rifraffe of our nation who deeming it a more easie life to say seruice in the church than do seruice in the house and to stand at the altar of God than to followe the plough of their Master haue like men of idle dissolute quality only moued thereto in a lazie speculation laide their wicked sacrilegious hands on the Lords Arke vnreuerently entred with shooes and all into his Temple taken his vndefiled Testimonies in their defiled mouthes disgraced defaced and diffamed the glorie maiesty of diuine rites and mysteries through their beggarly entring into base demeaning thēselues in so high an office Gape not these men trow you for new miracles to rain out of heauen As if Christ must needs for their sakes lay the foundation of his Church again cal again from the net the receit of custom and other trades of this world such as hee would dispatch abroad for this holy Message that so these artisans might be inuested with Apostleships Doctorships and the rooms of Prophets as ready men after a nights sleepe or an hours trance to turn the book of God menage the keies of Heauen But my frind be not deceiued awake out of sleep dream no more Zach. 13. ◅ Thou art no Prophet thou art an husbandman taught to be an heardman from thy youth vp Get away therefore with speed from the Lords house if thou be a cleauer to thy wedge and ax if a hind to thy Masters plough but meddle not with Gods affaires least he break out vpon thee and destroy thee But in vain spend I words to brasse and Iron who though the Lord hath held in his hand for a long time the ful viol of his wrath and is now wearie with holding it any longer and about to poure it out vpon them for this their horrible transgression yet staggar they not a whit at it but run on like hūgry cōpanions with an eie only to the flesh pots and so sel both themselues their people for a morsel of bread a messe of pottage to the diuel Shal I not visit for these things saith the Lord Ierem. 9. ◅ Or shal not my soule be auenged on such a nation as this Yes doubtlesse hee who is able to muster the cloudes and winds and to fight with heauenly powers against vs shal and wil if wee leaue not off to make such hauok of his children be auenged on vs he shal raise vp the standard and make the trumpet blow nether shal suffer the sight of the one to passe our eies nor the soūd of the other to forsake our ears vntil destruction come vpon destruction death vpon death plague vpon famine and sword vpon both to the vtter ouerthrow both of our selues Country perpetually Nay rather O God if there bee any place for mercy and why should wee doubt of mercy with thee the God of mercy looke not vpon this drosse and filth wherewith thy holy house hath bin polluted but sweep them out but looke O Lorde with thy tender eie of compassion vppon thy silly people for what haue they done and stirre them vp daiely for Pastors and Prophetes wise and skilfull men whose lips may keepe knowledge and whose hands may break vnto them the bread of life Now that this may haue a more mature happy successe I am humbly to beseech and solicite if so this my simple work come vnto their hands the Reuerend Fathers of this Land to whom I acknowledge al duty submission in the Lord whom with al reuerence I solicit in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dum deafe and blind watch-men out of Gods tabernacle into which they haue been shuffled against manie of their Honors wils by those accursed Simoniacal Patrons who haue sodred simoned the wals of their houses with the verie bloud of soules yet it may please their wisedoms to constraine and compell these wheresoeuer they shal find them in any of their Dioceses to the reading and diligent studying of those books which their owne country-men moued with mere pittie towardes them and their flocks haue painfully deliuered vnto them in a tongue familiar and common to them all And if it shal seeme so good and expedient to their Honours to adioine these my labours vnto the paines and trauels of many the seruants of God who haue with great praise endeuored in the like matter on the like respects heretofore I make no doubt but that out of this short yet ful Summe of Christian Religion God adding his blessing thereunto they may in short time receiue such furniture and instruction as they shal saue both themselues and others who both else are in case to perish euerlastingly But if their feete wil walke on in the way of blindnes and themselues refuse to come out of the darknes of ignorance into the bright light of Gods knowledge
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
much thereof hath beene preserued of God for vs as was necessarie and profitable for the doctrine and comfort of the Church euen as Iohn witnesseth that Iesus did many thinges before his disciples 1 As much of the history as is sufficient doth remain Iohn 21. which are not written in the storie of the Gospel And that these thinges which are extant were written that wee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing wee might haue life euerlasting in his name Furthermore 2 The holy Scripture is perfect in sense though not in words concerning doctrine and precepts albeit some thinges written by the Apostles be not extant whatsoeuer yet of necessarie doctrine was in them it is certaine that it is contained in those which we haue both because that Paul in both places doth repeate that which hee hath written in those Epistles and also because it hath bin before shewed that God hath deliuered the whole doctrine of our saluation in the Scripture which is extant and wil preserue it vnto the ende of the world They bring other places also by which they indeuour to Obiection 2 gather Some things were spoken by word of mouth that Christ his Apostles did deliuer some things vnto the Churches by mouth which are not comprised in the writings of the Apostles As Mat. 28. where Christ sendeth his Apostles to preach Iohn 16. I haue yet many things to say vnto you but you cannot beare them now Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe ordained by the Apostles and elders which were at Ierusalem 1. Cor. 11. I wil order other things when I come 2. Thes 2. Keepe the instructions which you haue beene taught either by word or by our Epistle And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction which he receaued of vs. And in the 2. and 3. Epistles of Iohn I haue many things to write vnto you but I would not by paper and incke but I trust to come vnto you and speake mouth to mouth 1 Tim. 6. Tit. 1. and 2. And Paul chargeth Timothie to keep that which was committed vnto him and to commit those things which he had heard of him to men fit to teach Lastly they saie That before the bookes either of the olde or new Testament were written the doctrine was deliuered vnto the Church by mouth But neither the Prophets nor Christ nor the Apostles haue deliuered any other precepts by mouth then those which are written And if they ordained any ceremonial thinges in the Churches which they committed not to writing neither were they contrarie to these which are written neither ouer-many or vnprofitable neither put on them with an opinion of necessitie For neither was there any other Gospel from the beginning neither did Christ command anie other to be preached then that which we haue written Neither were those things any other which the Apostles then could not beare through infirmitie then the selfesame which the Lord had taught them before which the spirite should cal into their minds and expound vnto them which themselues afterwards did deliuer in writing to the church neither were they otherwise then sutable to those thinges which they had before receaued of the Lord neither olde wiues to is such as a great part of the Popish traditions are but the most authenticke doctrine of the Gospel either vnknowen or repugnant vnto the reason and wit of man But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed euen the decree of the counsel of Ierusalem concerning blood strangled and thinges offered to idols Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper Now by the instructions which he speaketh of to the Thessalonians he vnderstandeth not anie Lawes concerning ceremonies but the whole doctrine of the Gospel which he had taught euen the selfe same both by word and writing which hee had committed to Timothie and by the declaring of which mouth to mouth Iohn promiseth to bring true ioie vnto his auditours But bee it that Paul spake neuer so much of keeping traditions or ordinances which were not written as 1. Cor. 11. when hee saith Now brethren I command you that you keepe the ordinances as I deliuered them vnto you yet should not the aduersaries therefore obtaine that their traditions either are to be kept or are Apostolicke wheras most of them are singularly repugnant to the Apostles doctrine neither yet that there were more ordinances then in the Church then are written since that the Apostles did ordaine no rites by which the consciences of men should be bound Obiection 3 They alleadge farther the practise and examples of the Apostles That the Apostles haue decreed against and besides the Scripture Tit. 1. as if they did make anie ordinances or Lawes either besides or against the Scripture as when Paul ordaineih manie things of choosing Bishops and Deacons of widowes of weomen to be couered and to containe themselues in silence of not deuorcing the husband if he bee an infidel of controuersies betweene Christians 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. But these men remember not that their authority is not equal vnto the Apostles authoritie neither consider they that there is nothing in all these thinges appointed of Paul which is not agreeable to the rest of the word of God contained in writing and that manie of those things which they alleadge is comprehended in the commandements of the Decalog More trifling is it 1 Answere that they saie the forme of Baptisme appointed by Christ was changed by the Apostles because it is reade in the Acts. 2.8 and 19 that they Baptised in the name of Iesus Christ For in those places not the forme of Baptism but the vse is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches thinges offered to idols blood and that which was strangled is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences For first here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men whereupon they also saie It seemed good to the holie Ghost and to vs and other ministers of the Church who are tied vnto the Apostles doctrine Further as cōcerning this decree of the Apostles they decreed nothing else then what the rule of charitie commaundeth which at all times would haue that in things indifferent men should deale without offence Now if they vrge that these ordinances are called necessary againe it doth not thereupon follow that the traditions of Bishops are necessarie especially such as are the Bishops of Rome Then that necessity whereof the Apostles speak
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
to oppresse it The elect can neuer fal into this sin against the holy Ghost Thirdly hereof also it followeth that the elect and those who are truly conuerted can neuer fal into this sinne against the holy ghost that they who commit it were neuer possessed of true faith and repentance For al those who are chosen of God to euerlasting life are conuerted in this life and al they who are truly conuerted ought certainely to think that they are in the number of the elect and therefore shall neuer so sin as withal to perish according to those sayings Iohn 10. My sheepe shal neuer perish neither shall any plucke them out of my hande Luke 22. I haue praied for thee that thy faith faile not 2. Timoth. 2. The foundation of God standeth sure hath this Seale The Lord knoweth who are his How many of the reprobate are said in scripture to be lightned sanctified That many of the reprobate are saide to bee lightened and to bee made partakers of the holy Ghost to haue tasted of the heauenly gift the good word of God and of the powers of the world to come and last of al to haue bin sanctified with the blood of the Testament likewise in Peter to haue escaped from the filthines of the woorld the Apostles themselues shew that this is to be vnderstood of the knowledge of the truth and the foregoing and detestation of errors and vices for a season and lastly of the sufficiency of Christ merits euen for the wiping away of their sins also and the offer thereof made vnto them by his word and Sacraments which they shew when they interpret that lightning tast to be the knowlege of the truth righteousnes cal thē dogs swine 2. Pet 2. Heb. 6 7. not made so againe but returning to their vomit and wallowing in the mire and further compare them to the earth drinking in the raine but bringing forth insteed of good herbs thornes and briars For these things agree not to true faith and conuersion Fourthly by these things which haue bin said We are not rashlie to pronounce anie man a sinner against the holie Ghost vntil wee see him giue vp the Ghost in Apostacie and blasphemy it appeareth that we are not rashly to pronounce who they bee that sin against the holy ghost and that we may not iudge of this sin vntill the end that is vntil we know them who once had the truth confessed themselues to be conuicted and perswaded of it with hatred thereof to persecute reproch it or to end their life in hatred despite against it The reason hereof is manifest because we are not the beholders of mens harts If it be obiected that 1. Iohn 5. it is said There is a sin vnto death I saie not that thou shouldest praie for it If hee wil not that we shal praie for those who sinne to death it must needes bee that wee maie discerne them from others Wee aunswere that Iohn doth not vniuersally forbidde that wee praie for anie so sinning but at such time as that is manifest vnto vs either by some diuine testimony or by manifest argumēts and the sinners owne profession But before this is certain manifest vnto vs we ought to desire of god the conuersion of al men as much as in vs lieth to endeuor it as it is said 1. Tim. 2. I exhort that first of al supplications praiers intercessions and giuing of thanks be made for al men And 2. Tim. 2 The seruant of the Lord must not striue but must be gentle toward al men apt to teach suffering the euil men patiently instructing them with meeknes that are contrarie minded prouing if God at any time wil giue them repentance that they may know the truth and that beeing deliuered out of the snare of the diuell of whome they are taken they maie come to amendment and perfourme his will And Matth. 5. Praie for them which hurt you and persecute you And Actes 7. Lorde laie not this sinne to their charge Our praier for the aduersaries of the trueth must be conditionall with submission to Gods will If it be replied that so it will come to passe that our praier shall be contrarie to the will of God if not knowing of it we praie for them who sin against the holie Ghost the aunswere is ready That praier is made for them with a condition by which we submit our wil desires to the counsail of God that he will conuert and saue the aduersaries of the truth if they maie be recouered but that he will represse them and punish them if he haue not appointed to recouer them Our praier for them being but conditional it argueth not but that their sinne maie be notwithstanding vnpardonable By the same answere is this argument dissolued Their sinne is not vnpardonable for whom wee must praie But wee must praie for all men Therefore no mans sinne is vnpardonable First wee denie the Minor because if it appeareth by anie diuine testimonie or by manifest argumentes and their owne profession that they are castawaies whether they sinne against the holy Ghost or otherwise do not repent we must not pray for them Secondly neither is the Maior true For if we know not whether they sin against the holy Ghost or are reiected of God or no we must pray for them but with that condition if they may bee recouered Out of these thinges also which haue been spoken answere is made to this obiection He that must fear lest he hath anie vnpardonable sinne The fear of vnpardonable sin belongeth to the wicked not to the faithful can neuer bee assured of remission of his sins and of life euerlasting But if there be anie sin vnpardonable which is committed before the ende of a mans life no man can be assured that he hath not or shall not haue such sinne Therefore either there is no such sinne or no man can bee assured of the grace of God and his owne saluation For the Minor of this reason is false cōcerning those who beleeue For they must certainely think that they neither had nor haue the sinne against the holy Ghost because there is no condemnation to them who are in Christ neither that they shall haue this sinne because no man can plucke the sheepe of Christ out of his hand Adam and Peter sinned not against the holie Ghost 1 Obiection Adam and Peter obtained remission of sins Adam and Peter sinned against the holy Ghost because they denied the manifest and known truth of God Therefore some men sinning against the holy Ghost obtaine remission of sins Aunswere The proofe of the minor is a false definition For not euery deniall or reiection of the truth is sinne against the holy Ghost but that onely which hath accompanying it an inwarde hatred of the trueth and which of a purposed intent and with horrible furie endeuoureth to oppresse it
inward senses are adioined to the vnderstanding and the affections to the will The image of God in man The description of the image of God is a vertue knowing aright the nature will and workes of God and a will freelie obeying God and a correspondence of all the inclinations desires actions with the will of God and in a word a spiritual and vnchangeable puritie of the soule and the whole man perfect blessednes ioy resting in God and the dignitie of man and maiestie whereby hee excelleth and ruleth other creatures Or The image of God in man is 1. The soule it selfe together with the faculties thereof endewed with reason and will 2. In the soule wisedome and knowledge of God his will and workes euen such as god requireth of vs. 3. A conformity with the lawe of god or holinesse and righteousnesse vnder which wee comprehende the heart and all affections 4. Felicitie without miserie and corruption perfect blessednesse ioie aboundance of all good thinges and glorie wherewith the nature of man was adorned 5. The rule and dominion of man ouer the creatures as fishes foules and other liuing creatures In all these thinges the creature after some sort resembleth his creator yet can he by no meanes be equalled vnto his Creator For in God all thinges are immense and without measure and euen his essence infinite Ephes 4.24 The Apostle Paul putteth Righteousnesse and holinesse as the chiefe partes of this image which yet doe not exclude but presuppose wisedome and knowledge For no man can worship God vnknowen But neither doth Paul exclude perfect blessednes glorie for this according to the order of Gods iustice is necessarily coupled with perfect holinesse or conformitie with God Whereupon it foloweth that where true righteousnesse and holinesse is there is the absence of all euils whether of crime and offence or of paine and punishment Righteousnesse and holinesse in this text of the Apostle may be taken for one and the same or distinguished So that Righteousnesse may be meant of the actions and Holinesse of the qualities Righteousnesie that is a conformitie and congruitie of the will and heart with the minde iudging aright that is according to the word of God 1. Cor. 15.47 The first man was of the earth earthlie the second man the Lord from heauen As the earthlie was such are they that are earthlie and as is the heauenlie such are they also that are heauenlie And as wee haue borne the image of the earthlie so shall wee beare the Image of the heauenlie The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode but compareth his nature estate aswell before as after his fall with that heauenlie glorie into which wee are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall before glorification with that which foloweth his glorification 2 How far forth the image of god was lost and how farre it remaineth The remnants of the image of god THe image of god in man was not wholy lost but for the greatest part For there remaineth in all as well the vnregenerate as regenerate 1. The incorporeall substance of the soule together with the power thereof likewise libertie in his will which whatsoeuer it will it will freely 2. Manie motions as of those things which we know by sense as are naturall principles some motions also of god his will and workes 3. Some prints of vertues and an ablenes concerning outwarde Discipline and behauiour 4. The fruition of manie good thinges 5. The Dominion also ouer the creatures is not wholy lost He is able to rule many and to vse them Why God preserueth these remnants in vs. These remnants are therefore preserued of god 1. That they might be a testimonie of the bountie of god towards those who were vnworthie of it 2. That god might vse them to the restoring of his image in man 3. That he may leaue the reprobate without excuse Now the image of god remaineth not 1. What is lost of the image of God in vs. In respect of the true sauing sufficient knowledge of god his will 2. The integritie perfectiō of the knowledge of gods workes a dexterity of discerning the truth 3. Rightnes cōformitie of al inlinations desires and actions in our will hart and outward parts by the losse whereof ensue actuall sinnes and merite eternal damnation 4. Whole and perfect dominion ouer the creatures For those beastes which feared man before now assault him his enemies are hurtfull vnto him and doe not obey him The fieldes bring forth thornes and thistles 5. The right and interest of vsing these creatures was lost because hee graunted it to vs his children not to his enimies 6. Life euerlasting was lost and in place thereof is come death both temporal and eternal with calamities of all sortes that is we lost the felicity and happines both of this life and of the life to come Obiection The Heathen haue many great vertues and atchieue great workes Therefore it is not true that the image of god is lost in them Answere All these workes are not pleasing to god because they proceed not from the true knowledge of god neither are wrought to that end that all the glorie may redound to god Those their vertues are onely of outward behauiour discipline but not from the hart thereby to obey god whom they flie and to whose glorie they can doe nothing 3. How the Image of god is repaired in vs. THe repairing of it is wrought by god alone The repairing of the image of god in vs is the work of all three persons who gaue it vnto men For in whose power it is to giue life in his also it is to restore it being lost The maner of restoring it is this 1. The Father restoreth it by his Son 2. The Son by the holy Ghost immediately regenerating vs. We are changed into the same image 1. Cor. 3.18 from glorie to glorie as by the spirite of the Lord. 3. The holy ghost restoreth it by the word the gospel is the power of god vnto saluation 4. This is so done by god Rom. 1.16 as that in this life it is onely begunne in the chosen and then is confirmed and augmented vnto the end of their life is made perfect in the end of this life as cōcerning the Soule but as concerning the whole man at the resurrectiō of the bodies Wherefore it is to be obserued who is the author what the order and maner of this repairing How the Image of God is in Christ and how in vs. Christ both essentiallie the image of the father according to his Diuinitie and according to his humanitie a created image of God though in far more excellencie than Saints and Angels NOw if it
that we cannot haue it without his singular mercy grace wherefore destruction commeth of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is aunswered to that of Isa Sinnes separate the chosen from God for a time the reprobate for euer but yet the diuine purpose and counsel of God going before by which God decreed to adioine those vnto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercie on whom he wil and whom he will he hardeneth 7 Obiection Hee that hath not libertie to doe good The woorde of god not without good cause declared to the vnregenerate and eschevve euil is in vaine pressed vvith precepts and doctrine but the vnregenerate haue not libertie to doe good vvoorkes and omit euill therefore obedience is in vaine commanded them Answere The Maior is to be denied for when god doth suffer his wil to bee denounced to the wicked either hee doth together lighten them and moue them within by his spirite to obay his voice or pricketh them with the prickes of conscience either to obserue externall order and discipline or not so much to persecute the knowen trueth or he doth discouer their hypocrisie madnes in oppugning it or hee maketh manifest their weakenesse and ignoraunce and at length maketh them inexcusable in this life and in the last iudgement Reply 1 Whose conuersion and obedience dependeth of the grace of god hee hath no neede of exhortations and precepts But in them also vvho are conuerted their conuersion dependeth of grace Therefore precepts are vaine and needelesse Wee make answere to the Maior by a distinction If conuersion depend of grace so that the spirite doth not adioine doctrine as an instrument whereby to teach their mindes and mooue their heartes let this verily bee graunted although as it hath beene before saide there remaine as yet other vses of Doctrine But when it hath pleased God by this instrument both to lighten and mooue or incline mens mindes to faith and obedience the Maior is false For it is written Romanes 1. The ghospell is the povver of God vnto saluation to euerie one that beleeueth 2 Reply It is not mercie but crueltie to propound precepts and Doctrine to those vvho are denied the grace of obeieng and vvho are by it more hardened and more grieuouslie condemned God therefore doeth not this vvho is exceeding mercifull Wee deny againe the Maior 1 Because Gods exceeding mercy doth not take awaie his iustice 2 Because he so will haue them to bee made inexcusable by the preaching of his heauenlie Doctrine as that in the meane season he reioyceth not at their destruction and punishment But for the manifestation of his iustice whereof that greater regard shoulde bee had than of all the creatures euen Gods iustice it selfe requireth hee will that which otherwise hee abhorreth in his mercy and goodnes towardes all creatures as Ezechiel saith 21. I wil not the death of him that dieth 4 Readines of minde to receiue grace is not before conuersion but after 8 Obiection He that prepareth himselfe to receiue grace by which he maie doe good works he now doth woorkes pleasing to God But men prepare themselues to receiue grace Therefore also before regeneration they doe works pleasing to god We deny the Maior which yet these places seeme to proue 1. Sam. 7. Prepare your hart vnto the Lord. Act. 10. The praiers and almes of Cornelius before he was taught and baptized of Peter come vp into remembrance before god But in these and the like places to prepare or to haue in readines or to confirme the hart is not to doe works before the conuersion by which god maie bee inuited to bestowe the grace of regeneration vpon men but it signifieth that a readie and firme will of obeying god and persisting in true godlinesse is shewed of those which are already regenerated and conuerted For the people of Israell had repented when Samuell said this vnto them For there goeth before in the same place al the house of Israel lamented and followed the Lord Likewise Cornelius before he was taught of Peter that Iesus was the Messias is said to haue beene then godly and seruing god and so calling and inuocating on him that his praiers pleased God and were heard Albeit good woorks are said to be ours yet it followeth not that we are authors of them but the instruments whereby the author worketh them 9 Obiection The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by vs But good woorks are said to bee ours and to be done by vs Therefore it is in our wil to do them or not to do them We deny the Maior For they are not therefore said to be ours or to be done by vs bicause they are of our selues but because God worketh them in vs as in the subiect and by vs as instruments and that so as our wil doth them of her owne proper motion although not except it be renewed raised and guided by the holy ghost For beeing regenerated and moued by him we are not idle but he working in vs we our selues also woorke wel and that freely without constraint For by regeneration the wil is not taken away but corrected as which before would onely that which is euil will now that which is good Eph. 2.10 We are his workmanshippe created in Christ Iesus vnto good works which god hath ordained that we should walk in them 10 Obiection God helpeth vs in working and yet beginneth our working in vs. He that is holpen by another in conuersion and in beginning good workes doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth vs wherefore it is of our selues to begin good works The Minor is proued Marc. 9. I beleeue Lord but help my vnbeliefe Rom. 8. The spirit helpeth our infirmity Aunswere Nothing cā folow in conclusiō of mere particular propositions For the Maior here is not vniuersall seeing not onely he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth god help vs that himselfe doth first breede and engender in vs true knowledge of him and an inclination to obey him and the beginninges of good motions doth encrease also and perfect the same begun by him But he is therefore said to help vs because he doth so work in vs that we are not idle but work while he worketh and yet we are able no more to persist or to bring it to an end without him than to begin it And therefore we being inclined moued and gouerned by him wil also our selues of our owne accord and are able to work wel and do work wel that is because
or internal external common to al three internal appropriated vnto the person Here is to be obserued that the workes of the persons are of two sortes namely Their woorkes inwarde and their woorkes outward The inward or internal workes of the persons are those which the persons haue and exercise one towardes another By these actions or properties are the diuine persons distinguished and described For the father is the first person which hath not his essence and beeing from any other neither begotten nor proceeding but being of himself he begot from euerlasting the sonne from him proceeded the holy Ghost The sonne is the second person of the Godhead begotten from euerlasting of the father This generating or begetting of the Son is the participating of the whole diuine essence wherby the son receiueth from the father the same essence wholely and entirely which the father hath and reteineth For the diuine essence being infinit and indiuisible there cannot some part thereof bee seuered and imparted to another as it commeth to passe in creatures but it must needs bee wholy imparted vnto him vnto whomsoeuer it is imparted The holy ghost is the third person of the deity proceeding from euerlasting from the father and the sonne But begetting proceeding differ For to be begotten or to be born is for another man or another person to bee produced out of the substance of him that begetteth by waie of birth as the sonne is borne of the father Proceeding is a communication of the diuine essence whereby the third person onely of the Godhead receiueth from the father and the sonne as the spirite from him whose spirit it is the same whole essence which the father and the son haue retaine As therefore he that begetteth is one person hee another that is begotten In like maner the holy ghost also is another person from the father the son from whom he from euerlasting ineffably is produced or hath his being by proceeding or issuing yet for al this there is but one and the same diuine essence of these three persons albeit the father as the foūtaine of the deity hath his beeing from no other but from himself the son begotten of the father the holy ghost proceeding from the father and the Sonne 2 The outwarde or external woorkes of the persons are those which are done towards the creatures and on them by them through the wil and power or efficacie of the father the son the holy ghost but yet that order stil of the persons beeing kept as that the father is the fountaine of the operations of the son the holy Ghost doth al things not of any other but of himselfe The Sonne and the holy Ghost doe not work of themselues but by themselues that is the Son worketh the fathers wil going befo e the holy Ghost woorketh the will going before both of the Father the Son Obiect Whose works are diuerse their essence also is diuerse The external works of the Father the Sonne and the holy Ghost are diuerse Therefore their essence also is diuerse Answere vnto the Maior we make by inuerting it thus Nay rather because the persons are infinit there must needes bee but one essence of all Because the inward operation is the communication of the essence and therefore the diuersity of externall woorks doth not import diuersitie of essence THE FIRST PART OF THE CREEDE OF GOD THE FATHER CREATOR I BELEEVE in God the father Almighty Creatour of heauen and earth To beleeue in God is to beleeue 1. That there is a God and hee such a one as hee hath manifested himselfe in his woord and woorkes 2. That he is such a one to me and that whatsoeuer he hath manifested of his nature hee will apply and refer to my safety Obiect In the Creed the father only is said to bee God The word God in the creede is ment essentially to all three persons not personallie to one Therefore the son the holy ghost are not god Ans We deny the antecedent Because the name of god in the creed is put essentially cōpriseth al 3. persons that is it is put for God the father the Son the holy Ghost These 3. therefore The Father the Son the holy Ghost are one subiect by appositiō of the word God as if it should bee saide I beleeue in one God who is the Father the Sonne and the holy Ghost The rest which commeth betweene each of these in the Creede appertaine to the description of each person and this is easily proued First these words I beleeue and the particle in are referred after the same maner and sense to al three persons For it is as well said I beleeue in the Son and I beleeue in the holy ghost as I beleue in the father But we may beleue but in one god Wherefore as we beleeue in the father in that he is God so beleeue wee also in the Sonne and the holy ghost because they are God When then it is said I beleeue in the sonne I beleeue in the holy ghost in both places is necessarily vnderstoode the woord God Furthermore if of these woordes of the first article it followe that the father onely is God then of the same words by the like reason it should followe that the Father onlie is omnipotent and creatour of heauen and earth which the whole Scripture crieth to bee most false But of especiall consideration is this name of God but only once mentioned in the Creede thereby to signifie that the true God is but only one One thing to beleeue God an other thing to beleue in God Wee are moreouer to obserue in this place that it is one thing to beleeue God another thing to beleeue in god For that sheweth a faith of knowledge or historicall this declareth true faith or confidence To beleeue god if wee speake properly is to beleeue there is a GOD and hee such a one according to whatsoeuer is ascribed vnto him as he hath manifested himselfe in his woorde To beleeue in god is to be perswaded that whatsoeuer God is is said to be he is al that and referreth it all to my safety for his sonnes sake that is to resolue that he is such a one towards me What is to beleeue in the father and why God is called a father To beleeue in the Father is to beleeue 1 That hee is the Father of our Lorde Iesus Christ 2 That he is also my father for Christs sake that is that he beareth a fatherly good will towards me as hauing adopted vs by Christ in Christ to be his sonnes God is called a Father First In respect of christ his onlie begotten naturall Sonne Secondly In respect of all creatures as he is Creator preseruer of them all Thirdly In respect of the elect whom beeing adopted in his beloued Sonne he regenerateth Wherefore GOD is our Father in respect both of our
God is WHen it is demanded who is the tru god Wee must acknowledge God to bee such as himselfe hath manifested himselfe to bee we are to hold most firmly and surely that he alone is the tru god who euen from the beginning of mankinde did not onely manifest himselfe in the nature of thinges by the steppes and prints of his diuinity shining therein but especially in the Church by his woord deliuered and other famous testimonies of miracles deliueries and consolations wherby he plainly teacheth whom what he will be acknowleged and published by vs to be and that he is not acknowleged or woorshiped of any but of them who thinke according to this word both of him and his will neither is the true knowledge of him founde else-where than in this worde The certaintie of this position is hereof most manifest for that all those who imagine GOD to bee other in essence or nature or will than hee hath testified himselfe to bee in his owne manifestations and reueilings doe not embrace and woorship at all the true GOD but an other thing of their owne framing in steede of the true GOD according to these sayings Iohn 4.22 Ye woorship that which ye knowe not we woorship that which wee knowe for saluation is of the Iewes And cap. 5. vers 23. He that honoreth not the sonne the same honoreth not the father which hath sent him Gal. 4.8 But then when ye knewe not GOD yee did seruice vnto them which by nature are not Gods Eph. 2.12 Ye were at that time without Christ were aliants from the common-wealth of Israell and were straungers from the Couenaunt of promise and had no hope and were without GOD in the world Act. 17.23 Whom yee then ignorantly worship him shew I vnto you 1. Iohn 2.23 Whosoeuer denieth the sonne the same hath not the father But against these thinges seemeth that to bee which Paul saith to the Rom. 1.19 That that which may bee knowen of GOD is manifest also in men estranged from christian Religion for that GOD hath shewed it vnto them For the inuisible thinges of him The glimse of nature not sufficient to shew who is the true God that is his eternall power and Godhead are seene by the creation of the world beeing considered in his woorkes to the intent that they shoulde be without excuse And Act. 17. That GOD in former ages did not leaue himselfe without witnesse and that out of the whole nature of thinges but chieflie by the minde of man and the difference of thinges honest and dishonest and by the punishments the of wicked it may in some measure bee gathered not onely that there is a GOD but also what hee is and therefore manie thinges are found to haue beene spoken truely by the heathen and others concerning the vnitie and nature of GOD. But to these obiections wee aunswere that there are indeede some true thinges concerning GOD manifested otherwise also than by the worde deliuered to the Church but by them notwithstanding who is the true GOD cannot bee shewed and that for two causes For first those thinges by themselues are not sufficient For to the knowing of the true God it is requisite that wee knowe and professe not some thinges onely but all thinges which hee openeth of himselfe and woulde haue knowen Moreouer these selfe same true testimonies of God also which remaine in mens minds and in nature all they by reason of a naturall blindnesse in them and prauitie doe manie waies corrupt who in weighing of them followe not the light and interpretation thereof drawen from the worde of God deliuered to the Church when as euen of these thinges which might bee knowen by the helpe of nature manie thinges they doe not knowe manie they faine of their owne which haue nothing agreeing with the nature and wil of God and those thinges which they do retaine in shewe of wordes professe they farre otherwise vnderstand than they are proposed of God and declared in his word and in the Church vnderstoode and so beholding and sounding in their mouth true sentences and sayinges concerning God conceiue neuerthelesse and foster false opinions of him in their mind This answere S. Paul himselfe expresseth Rom. 1. when he addeth That they are inexcusable because that when they knewe god they glorified him not as god Now albeit Philosophicall wisedome cannot therefore shew who is the true god for that concerning the essence nature wil and workes of god The voice of nature concerning god neither to bee reiected nor contemned either in respect of insufficiencie or of mens misconstring it so much as is necessary to bee knowen it doth not teach is diuersly depraued by men so that out of the Church remaineth no true knowledge of god yet neuertheles that voice of the nature of things concerning god ought not for these causes to bee reiected as false or contemned as fruitles For neither is that straight waies false in it selfe which is peruerslie constred of men neither fruitles for al things nor to al men which auaileth the reprobate nothing at all to euerlasting saluation For god will also out of the Church bridle the lewd dissolute by the testimonies which their conscience punishments giue of his will anger and iudgement and according to them will hee haue the life and manners of men ruled Hee will haue mans corruption and his iustice made more conspicuous and cleare in punishing them who stubburnely withstand the knowen truth He wil by natural testimonies mens conscience shewing the imperfection thereof haue men stirred vp to seeke the true God in the Church as it is said Act. 17. That men were therefore placed in the theater of the worlde that they should seeke the Lord if so be they might haue groaped after him and found him Hee will also haue them who are conuerted to him to be more confirmed by the consent of nature and the worde as the often alleadging of naturall testimonies in the Scriptures declareth Lastly he will the imperfection of naturall knowledge being considered haue mens ignorance concerning God acknowledged his mercy magnified who discouereth and openeth himselfe in his woorde God cannot bee defined 1. Because he is immense 2. Because his essence is vnknown vnto vs Yet some way hee may be described which description comprehendeth his attributes or properties the persons principal woorks and by these three is the true God discerned from all false Gods The description of God according to the rules of Diuinitie After this sort then is God Theologically described God is a spiritual essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe vnmutable and of an immense power wisedome goodnesse true iust chast mercifull bountifull most free angry and wrath with sinne which essence is the eternal father who frō euerlasting begot the Sonne according to his Image and the Sonne who is the coeternall Image of the father
appointeth nor will nor speaketh thinges repugnaunt and contradictorie 2. Corinth 1.19 The Sonne of GOD Iesus CHRIST who was preached among you by vs was not Yea and Naie but in him it was Yea. Thirdly that hee faineth nothing nor deceiueth anie man but this is in trueth and indeede his will which hee openeth vnto vs. Roman 3.4 Let GOD be true and euerie man a liar Fourthly that hee neuer changeth his minde Psalm 89.34 My couenant will I not break nor alter the thing that is gone out of my lips Fiftly that it certainly commeth to passe whatsoeuer god auoucheth shal come to passe which experience also witnesseth many sayings of holy Scripture as Matth. 24. Heauen and earth shall passe but my word shall not passe Sixtly that he is the louer autor and preseruer of the truth in the reasonable creatures and an enimie to all lies dissembling and hypocrisie Therefore Iohn 14.15 and 16. The holy Ghost is called the spirite of trueth who shoulde teach vs all trueth Prouerb 12.12 The lying lippes are an abomination vnto the Lord but they that deale truelie are his delight Mat. 24.51 He wil giue him his portion with hypocrits Seeing then the trueth of God is to bee considered out of his woorde and woorkes albeit men by nature confesse that GOD is true yet are they ignoraunt wherein his trueth consisteth For it is saide Iohn 17. Thy woorde is trueth and Psalm 89.5 Thy trueth in the congregation of the SAINTES Neither doth the conscience or the priuie knowledge of anie mans sinnes suffer him who knoweth not CHRIST the Mediatour to put any confidence in Gods promises For as 2. Corinth 1. it is said Al the promises of God in him are Yea and in him Amen vnto the glorie of God God dissēbleth not when hee saieth hee will doe that which yet he doth not But if sometimes god foretold that hee would doe those things which he neuer decreed to doe he did not therein dissemble For what hee threatned that hee meant with this condition should so come to passe except the conuersion of men and praiers came betweene and what he promised hee meant with this condition if they repented either persisted in godlinesse or needed not affliction and chastisement Wherefore he would indeede haue punished the Niniuits if they had persisted in their sinnes And Christ Luke 24. was indeed departing except his disciples had desired him to stay in the Inne at Emaus How God is saide to deceiue a deceiued Prophet As for that which God saith Ezech 14 9. And if a Prophet be deceiued and hath spoken a thing that he hath deceiued him he signifieth not thereby that hee deceiueth by instilling lies into false Prophets but that they are by him in iust iudgement deliuered and giuen to bee seduced by the Diuell as 1. Kings 22. GOD is saide to haue giuen a lieng spirite in the mouthes of all the prophetes of Achab. Replie But yet GOD would that the false Prophetes should tel a false tale Aunswere Hee would but in diuerse respects and to a diuerse end God foretolde victorie to Achab by an ironie and that a sharpe and bitter one thereby to recall him from making his expedition to warre and to punishe him for not obeying by deliuering him to bee seduced by the Diuell The false Prophets foretolde victorie to flatter him the Diuel to destroy him and to die Why chastitie is one of Gods properties There is made also mention of Chastitie in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from Diuels he wil haue truth to be and chastitie For as God will bee acknowledged to bee true and will haue trueth loued of vs that it maie certainelie appeare that he is and what hee is that men may think and speake the truth of him and through his knowledge be partakers of euerlasting life so the Diuell attēpteth to fil the worlde with lies that he may both darken the glorie of God and by forging lies of God destroy mankinde Whereupon the holy Ghost is called the spirite of trueth But the Diuell a liar and murtherer from the beginning the father of lies Ioh. 8. And as God both by reason of the exceeding puritie of his nature as also because hee will haue the spousal loue and coniunction of mariage to be the image of the vnspeakeable loue and spirituall coniunction betweene him and the Church as wee may see Ephes 5. Ezech. 16. Osee 2. and therefore will haue it accounted sacred and holy amongest men As God then in these respectes is the louer and author of chastity and dooth most seuerely detest and punish al vncleannes both internal externall which is repugnaunt to this order as the examples of the Sodomites of the tribe of Beniamin and others of all other ages and nations testifie So the Diuell both for his impurity as also because whatsoeuer God woulde haue helde most holie and venerable that for the hatred hee beareth to God hee studieth most to depraue and most foulie to defourme endeuoureth with obscenitie and filthinesse horriblie to pollute al mankinde and to withdrawe them from GOD. Therefore it is said 1. Thess 4.3 This is the wil of god euen your sanctification and that yee should abstein from fornication that euery one of you should know how to possesse his vessell in holinesse and honour The mercie or fauourable and inclinable will of GOD to preserue his creatures and especiallie mankinde The mercie of God in preseruing his creatures the Scripture proposeth vnto vs opened by these degrees First that hee taketh delight in the saluation of all but in the destruction of none Ezech. 33.11 As I liue saith the Lord god I desire not the death of the wicked but that the wicked turne from his way and liue Secondlie that he differreth mitigateth and taketh away punishmentes inuiting all men by his long suffering to repentaunce if not one waie yet by the testimonie of their conscience Heereof Exod. 34. and often elsewhere hee is saide to bee slowe to anger Thirdly that hee debaseth himselfe to relieue our infirmitie both by inwarde and outwarde supplies as by his spirit worde oathes Sacramentes and miracles Fourthly that he embraceth with singular loue his chosen so that he saueth and deliuereth them for euer from sinne and all euils and comforteth them also in afflictions Reuelat. 7. and 21. God shall wipe awaie all teares from their eies Isaie 49.15 Though a woman shoulde forgette her Childe yet will I not forgette thee Fiftlie that hee chose rather to bring to passe this our deliuery euen by the incarnation and death of his onelie begotten Sonne than that all mankinde shoulde perish Iohn 3. So god loued the woorlde that he gaue his onelie begotten Sonne Sixtlie that hee promiseth and perfourmeth all these thinges of his owne free goodnesse Exod. 34.19 I will shewe mercie to whome I will shewe mercie
him but of the creatures which once beganne to be from him when they were not at all before Wherefore these respectes creation dominion and the rest are in the creatures reall relations but in GOD respectes onelie of our consideration And therefore the creatour and the creature are relatiues not mutuall as the Schoolemen wel speake and iudge because not both of them but one onelie dependeth of the other and is referred thereto reallie and formallie that is the creature For in the creatour is nothing at all depending of the creature For if the creatour and the creature were relatiues mutuall then these absurdities necessarily follow 1. That god is not most perfect in himself 2. That frō euerlasting both the creator was as he is creator and the creature 3. Or some reall thing to haue come in time to the diuine essence 4. and therefore the diuine essence to be mutable and compound Wherefore relations in god do not make mutation but are attributed to god in respect of the creatures 2 How God made the world The world created 1 By the Sonne and the holie Ghost 1 THe woorlde was created of God the father by the sonne and the holie ghost Of the sonne it is saide Ioh. 1.3 All thinges were made by this woorde of the holy Ghost Gen. 1.2 And the spirite of GOD mooued vpon the waters And Iob. 33.4 The spirite of GOD hath made mee 2. God created the world most freely without anie constraint not by anie absolute necessitie but by necessitie of consequence 2 It was created most freelie without constraint that is by the decree of his wil which decree though it were eternall and vnchangeable yet was it most free For neither was God tied to the creating and susteining of things neither if hee had not at all created the world or did annihilate it being created bring it to nothing were hee therefore lesse good or lesse happie 3. God made the world with his beck onelie or wil without labor wearisomnes 3 Without motion motiō or any change of himselfe that is not by any new action of his but by his forcible will onely which from euerlasting woulde that things shoulde on a sodaine exist and be at such a time as hee had freely appointed and decreed Isai 40.28 The Lord hath created the ends of the earth he neither fainteth nor is wearie Now to worke any thing with his becke and word onely is the highest and chiefest manner of working Fiue sorts of Agents For there are fiue kindes of operations and agents 1. A naturall agent 2. That which woorketh with an appetite 3. Men and Diuels 4. Angels 5. God which three latter sortes are voluntarie agents 1 Naturall The first therefore is of those things which worke according to the qualitie and force of their owne nature not beeing guided by anie proper vnderstanding or will of their owne Such is the operation of fier water medicinable hearbs precious stones The actions and operations of these are subiect to the rule of those which are voluntary agents and are by them moued and directed to certain vses 2 Agents with an appetite as are brute beasts and to the performing of certain works The second is of those which folow also the lore of nature in woorking but not without some proper appetite or desire of their own though the rule of reason be wanting But neuerthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operatiōs actions of brute beasts But these also are subiect to the rule direction of god Angels men yet so that no violence is offered vnto them but what they doe moued by these superiour agents that they do of their own accord according to their owne nature force giuen thē of god The third is of men Diuels 3 Men and Diuels working with reason but corruptly who also work according to the qualitie of their nature namely by reason by deliberatiō freely but corruptlie The fourth is of good spirits which we cal Angels who likewise as mē work by reasō wil but not corruptly yet notwithstāding both of thē both men Angels though they woorke according to their nature freely 4 The blessed Angels working with reason also but not corruptly yet directed by a higher power 5 God working most perfectly and directed by none but by himselfe are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an vnderstanding and will and that most pure most perfect and most right neither is it subiect to the pleasure and disposition of anie higher cause Therefore this agent which is God himselfe is most wise most good most free and immense which hath no neede of any deliberation to goe before and doth without motion at his becke and commaundement onely woorke and guide al things which he will and as he will Wherefore all thinges depend of his will but he of none Psal 33.6.9 He spake and it was done he commaunded and it was created Rom. 4.17 Who quickeneth the dead and calleth those thinges which be not as though they were 4 God created all thinges of nothing not of a preexistent or forebeing matter 4 The world was created of nothing not of the Essence of god nor of anie matter coeternall with god For if God created all things nothing then is excepted besides the creator himselfe no not the matter whereof all the rest were framed 1 Obiection That which is produced with some preexistent thing is not created All things created of nothing either immediately or mediatly Man was produced out of a preexistent thing the earth and the rib Therefore hee was not created But this is false for the scripture saith that god created man Therefore creation is not a production of a thing out of nothing Aunswere The Maior is not simplie true Because those thinges also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediately but mediately by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing out of it afterward diuers kinds of things were formed To this reason also that may bee added namely that that production also is called creation whereby a thing which was not before is made sodainly without any motion by the commaundement of God onely out of a matter indeede but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the scripture creation Wherefore it followeth not Some creation is not of nothing immediately neither of that which is simply no matter therefore no creation is of
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
he was borne of the substance of the Virgin pure from al stain or corruption and so was personally vnited with the Word Obiection Euerie sonne is either natural or adopted Christ according to his humanitie is not the naturall sonne of god hee is therefore the sonne of god by adoption Aunswere The Maior of this reason albeit it may be graunted according to ciuil constitutions yet is it false in diuinitie because it compriseth not a perfect and sufficient enumeration of the sonnes of God For there are sonnes of God by grace as the Angels Iob. 1.6 likewise Christ according to his humanity which yet are not adopted sonnes Replie Grace is adoption Christ according to his humanitie is the sonne of GOD by grace therefore hee is the sonne of GOD by adoption Answere The Maior of this reason either is particular and so nothing is inferred thereby or if it be generallie taken it is a fallacie For grace is more large in signification then is adoption and is in respect of adoption as a generall in respect of a speciall For besides the grace of adoption there is also the grace of creation in respect of God creating and conforming Angels and men vnto himselfe the grace of conception and vnion in respect of God the Father the sonne and the holy Ghost forming and fashioning after a singular maner the flesh of CHRIST in the wombe of the Virgine and vniting it vnto the sonne 3 Why Christ is called the onelie begotten and first begotten sonne of God Christ is the onely begotten sonne of God according to his Godhead onely CHrist is called the onelie begotten sonne of God according to his diuine nature Because according to this he alone onely was from euerlasting begotten of the substaunce of his father and therefore hath no brethren of this generation and nature For of no other it is saide that the father giueth him to haue life in himselfe and again that in him dwelleth all the fulnes of the godhead bodilie Obiect He that hath brethren is not the onelie begotten Christ hath brethren Therefore he is not the onelie begotten sonne of god Aunsw The Maior is to be distinguisted He that hath brethren to wit of the same generation and nature hee is not the onely begotten Christ hath brethren but not of the same generation and nature because not any haue been begotten from euerlasting of the substance of God the father Therefore he is the onely begotten son of God in respect of his Godhead Replie He that hath a generation or begetting vnlike to the generation of other sonnes is in respect thereof said to be the onelie begotten Christ according to his humanity hath a generation vnlike to the generation of other sonnes of God Therefore Christ is called not in respect of anie eternall but of this temporall and miraculous generation the onelie begotten Aunswere The Maior is true of such a son as hath a generation vnlike in the whole kinde that is both in nature and in the manner of the generation But Christ according to his humanitie hath a generation diuers from vs not as concerning his nature the terme or ende of his generation but onely in respect of the manner For hee is true man Why Christ according to his manhood cannot bee called the onely begotten hauing a humane nature the same altogether with ours in kinde but borne after a singular manner of the virgin by the operation of the holy Ghost Wherefore according to his humanitie hee cannot bee called the onely begotten sonne of GOD. 1. Because according to this nature hee hath brethren of the same generation and nature Heb. 2.11.14 2. Because neither the scripture neither the Church vseth anie such forme of speech 3. Because the word onelie begotten doth not designe the peculiar manner of his conception and generation but the verie nature or essence it selfe which by generating that is by begetting and by waie of birth is produced The first begotten not the first created hee is called according to both natures Christ called the first begotten according to both natures According to his godhead both in respect of time and of worthines because he before all was begotten from euerlasting of the father and is perfect God and all were made by him and by and for him are deliuered and receiue the right of sonnes According to his humanitie also he is called the first begotten in respect of his worthinesse onelie and right 1. Because he was begotten after a singular manner 2 Because he hath his subsistence in the person of the Word to the vnitie whereof the humanitie was assumed 3. Because he hath by his merite purchased the right of sonnes for others 4. Because in gifts workes maiestie authoritie he vnspeakablie excelleth all the sonnes of God euen Angels themselues and it Lord and head of thē all Vnto Christ therefore in respect of his humanitie agreeth this which of old was signified by the type of the first born For after the decease of the father the first-born took two portiōs of his fathers goods when as the rest had each but one Now the cause of that right was his office and function For hee succeeded into the roome of his father so that hee had authoritie ouer his family and the rest of his brethren and did beare rule ouer them Gen. 27. 29. 37. So Christ the sonne of GOD hath also right according to his humanitie ouer the rest of his bretheren and all the sonnes of God and he but one hath receiued moe and more excellent giftes than haue all the rest because hee is the Lord of his fathers house the rest are his ministers Nowe because wee cannot beleeue that Christ is the only begotten son of God and much lesse can beleeue in this only begotten son of God vnlesse withal we beleeue that Christ is true God euen that euerlasting Word of the same substaunce dignitie power and nature with the father it remaineth therefore that herein brieflie we deale against the heretiques who impugne it 4. WHETHER CHRIST BE THE SONNE COETERNAL WITH GOD THE FATHER OR OF CHRISTS DIVINITIE WHen the question is made whether Christ be the eternall sonne of god or Whether he be that one true and eternall god these sower thinges are demaunded The first is whether the sonne of god or the Word be a subsistent or hipostasis or person in the flesh before the flesh that is whether in christ man there be besides his soule and body a spiritual nature or substaunce which was also existing before Christ borne of the Virgin and wrought and accomplished the workes of god and is the sonne of god and is so called in scripture That he is a subsistent the church beleeueth and proueth against Samosatenus Photinus Seruetus and others The second is whether hee bee a person truely distinct from the father Wee are to holde that the Word is a person distinct from the father against Noetus and Sabellius who
would haue the same to be the person of the father and the son the holy ghost which in respect of diuers functions actions is now called the Father nowe the Son now the holy ghost And therefore were they called Patripassians also against Seruetus who coâ—foundeth the sonne and the holie ghost The third is whether he bee equal vnto the father The fourth is whether he be consubstantiall that is of one and the same substance and essence with the father Those two namelie equal and consubstantiall are trulie and iustly maintained against Arius Eunomius Macedonius c. and the Tritheits of our time who make either the father alone to be eternall and the sonne to haue beene created of the father before other things or make the sonne also coeternall with the father but inferior vnto the father Wherfore by these mens opinion the father and the sonne are two essences and two spirits by a consequent two gods according to Arius neither eternall nor coequall according to the Tritheites coeternal indeede but vnequall A double way of gathering Testimonies of scripture Moreouer there is a double maner of gathering arguments out of the scriptures whereby the diuinitie of the sonne and the holy Ghost as also other things questioned in diuinitie are confirmed One is when the testimonies of scripture are gathered according to the order of the bookes of the Bible The other when as certain orders or sorts of arguments or proofes are set vnto which the Testimonies of scripture thereto belonging are referred Both waies are good and both verie often necessarie for a Diuine when hee priuately considereth examineth or discusseth controuersies and disputes of Diuinitie and searcheth what is true in them The first way is more laborious and repeating of the same things the latter is more short and compendious and more fit and appliable both for teaching and also that the groundes of the pointes and opinions of Christian religion may the more easily bee conceaued of the minde and more firmely sticke and abide in the memorie for whatsoeuer neede or vse thereof to come THE FIRST CONCLVSION The sonne of God is a subsistent in the flesh borne of the Virgin and before the flesh THE orders or sortes of Argumentes which confirme this Conclusion are eight in number To the first belong those testimonies which expresly teache and distinguish two natures in Christ as that the humane nature was taken by the diuine nature The argument is framed thus He that assumed the flesh is other from the flesh and a subsistent euen before the flesh The word tooke flesh Again That which commeth into the flesh is other from the flesh into which it commeth but the sonne of God or the Word is euen the verie same who assumed and tooke the fleshe and came in it Iohn 1.14 Heb. 2.14.16.1 Iohn 4.2 Therefore the sonne of necessitie is another nature from the flesh taken and a subsistent euen before the flesh borne of the Virgin For that which is the sonne and putteth on and carrieth flesh it must needes be that the same is a person and was subsisting before the flesh was taken Hither also beelong all those testimonies which oppose in Christ his diuine nature to his humane nature or flesh and distinguish that from this as Rom. 1.3 His sonne made of the seede of Dauid according to the flesh Rom. 9.5 Of the fathers concerning the flesh Christ came Therefore there is another thing in Christ besides his fleshe according to which he is not of the fathers nor of the seede of Dauid Phil. 2.6 Who being in the forme of God tooke on him the forme of a seruaunt Wherefore the forme of God in Christ is one thing namely his diuinitie most perfect and the forme of a seruaunt another thing euen his humanitie weake base and seruile Mat. 22.44 Christ is called the sonne and Lord of Dauid Therefore there be diuers natures in him Iohn 2.19 Destroie this temple and in three daies I will raise it vp againe Wherefore there is one thing in Christ which is destroyed euen his bodie and another thing likewise which raiseth vp his destroyed bodie which is the Word who Ioh. 1. is called the onelie begotten sonne 1 Obiection The Word in Iohn dooth not signifie anie person which was subsisting before the fleshe borne of the Virgin but onelie that visible Preacher or teacher Iesus who was made flesh That Iohn meaneth by the Word a person subsisting before the flesh that is was a man weak miserable and abiect Ans This is a notorious manifest impudent corrupting of this place For it is easie for any man to shewe out of the very narration of Iohn that the Word signifieth an hypostasis or person which was existing before Iesus borne of the Virgin For the Word 1. was in the beginning that is was now before existing when thinges were created 2. And that Word was God 3. By whom all thinges were made 4. Who is the author of all life and light Therefore he is a person existing before all thinges 5. Which lighteth euerie man that commeth into the world that is all if not with spirituall yet with naturall light therefore he is their illuminatour who were before the flesh which was born of the Virgin 6. Who being in the world and not knowen 7. Yet came vnto his owne 8. being made flesh that is The word was made flesh by taking flesh not by any conuersion into flesh assuming and taking humane nature of the Virgin Mary For that these woordes the Word was made flesh haue this meaning namely that he who now from the beginning was in the woorlde was made fleshe that is man which before hee was not not by any chaunging or mutation of himselfe but by assuming and taking humane nature other places of Scripture doe demonstrate Heb. 2.14.16 Hee was partaker of the flesh he tooke the seede of Abraham 1. Tim. 3.16 God was manifested in the flesh The Woord therefore assumed and tooke flesh but was not conuerted into flesh that is the diuine nature was distinct from the flesh taken and assumpted Moreouer that Christ man was such a teacher The word was a Teacher from the beginning of the world who not onely in the time of his fleshe but also before that was borne euen from the beginning of the world preached the will of his father vnto men and quickened them both this very narration of Iohn and other very many places doe plainly shew He was the life and the true light which lighteth euerie man Iohn 1. No man hath seene God at anie time the onelie begotten sonne which is in the bosome of the Father he hath declared him Iohn 6.51 I am the liuing bread which came downe from heauen and giueth life vnto the woorld 1. Pet. 3.19 Christ went by the spirite in the daies of Noe and preached vnto the spirits that are in prison which were in time passed disobedient
of his diuinitie not of his humanitie The reasons hereof 1. Because his humanitie was not from the beginning of the world 2 Because this Word was made flesh that is tooke on humane nature 3. Because this Woorde did lighten al men from the beginning of the world whosoeuer had the knowledge of God and how much soeuer they had Hee was the life and the light of men lightning euerie man which commeth into the worlde Againe NO MAN hath knowen the Father but the sonne and hee to whom the sonne wil reueile him Againe NO MAN hath seene God AT ANIE TIME The sonne which is in the bosome of the Father he hath declared him Reply 1. Heb. 1. It is said Now God hath spoken vnto vs by his sonne Aunswere That is by his sonne made man Replie 2. He is not saide any where in the old Testament to haue spoken Aunsw Yes by the Angel of the lord who also himselfe is Lord. Likewise Isay 6.9 The Lord appeared speaking whom S. Ioh chap. 12.40 affirmeth to haue bin Christ Reply 3. The Woorde is saied 1. Iohn 1.1 to haue beene palpable visible and so forth Aunswere That is by reason of the flesh which hee tooke Replie 4. But hee is no where saide inuisible Aunswere Iohn 1.5.10 hee is saide to haue beene in the world vnknowen and this Iohn speaketh of him as hee was before his incarnation And then hee was in the worlde inuisible Likewise Iohn 14 23. I and the Father will come vnto him And in the same place I will not leaue you comfortles I will come vnto you Mat. 28 20. I am with you alway vntill the end of the world that is inuisibly as is the Father And if they wil denie him to bee with vs because hee is not seene they shal also exclude the father Replie 5. Hee is with vs in power and vertue not in essence Aunswere This obiection were rather to bee hissed our than to bee refuted because hee hath not an infinite power and vertue who hath a finite essence Iere. 10.11 The gods that haue not made the heauens and the earth shall perish from the earth howe much more then the makers of such Gods And the worde was with God in the beginning Wee interpret this that the sonne was coeternall with the Father and so ioined with him that notwithstanding hee was distinct in person from him 1. They say That this Doctour and teacher the man Iesus was knowen of GOD alone and not of men but hee was the Messias Vnto whom wee aunswere 1. To be or not to bee with one when it is spoken of a person is neuer read in this sense as to signifie to be knowen or not knowen of one It is therefore an impudent forgery 2. Iohn himself expoūdeth it The Son which is in the bosome of the Father This dooth not onely signifie to bee knowen but also to bee indeede in the Father to bee entirely loued of him and to bee fellowe and compartner of the secret and hidden counsels of the Father 3. Hee saith of himselfe that hee came downe from Heauen That he came from the Father and came into the woorlde that he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and beeing 4. By him all creatures were made of the Father Therefore he was present with the Father 5. He was in the woorld before hee beeing made man came vnto his owne and yet not knowen Therefore to bee in the woorlde and to bee knowen of the woorlde are not all one And by a consequent neither is it al one to bee with God and to bee knowen of God 6. Christ himselfe expoundeth it J in the Father and the Father in me This signifieth not only a knowlege but a coexistence and ioint being mutual And that Word was God We interprete That the Woord is true god eternall creatour of heauen and earth the same god with the Father and therefore diuerse from him as the Woorde from him that speaketh by him and the Sonne from the Father but hauing the same nature and essence of the godheade in him which the Father hath as CHRIST him selfe saith J in the Father and the Father in mee Hee is euerie wherein the Father as the Father euerie where in him But they saie that hee is GOD in respect of his giftes woorthinesse excellencie and office but not by nature Which they prooue because others also are in this sense and respect called god which haue not anie Diuinitie of themselues Therefor Christ also after the same manner seeing hee also hath his Diuinitie from the Father Further they adde That wee make two gods and deale contumeliouslie with the Father Wee aunswere That we make not two Gods because The Sonne is one with the Father as god that is hauing the same essence in him which the Father hath but is diuerse and distinct from him as the Sonne and hauing in him the same Deitie which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne because they honor not the Sonne as they honour the Father Ioh. 5.23 Now that S. Iohn vnderstandeth a Sonne not a made created and inferiour god to the Father and a diuerse god from him is prooued and confirmed by manie reasons but some fewe shall nowe suffice 1. Simplie and absolutelie without restraint to anie certaine circumstaunce none is called god in the Scripture besides the onelie true god eternall creatour of the world 2. That the Worde was god before thinges were created and is the creatour of all thinges Saint Iohn dooth teach 3. Hee sheweth That hee is the author and fountaine of life and knowledge in men euen from the beginning For this signifieth the true light that is which is properlie by it selfe light it selfe the originall of light in others 4. This Word giueth power to bee the Sonnes of God This none can do but the true God alone 5. Wee are to beleeue in his name But wee must beleeue in none but GOD onelie as himselfe prooueth that therefore they must beleeue in him because they beleeue in God Iohn 14.1.6 And Iohn 1.23 Iohn Baptist saith that he baptizeth with the holie Ghost And CHRIST himselfe often saith that hee wil send the holie GHOST from the Father But no man can send the spirite of GOD and woorcke by him in the heartes of men but onelie hee whose proper spirite this is namelie GOD. 7. John Baptist is called the fore-runner of CHRIST who shoulde prepare his waie But hee prepareth the waie of the LORDE Isaie 40.3 Iohn 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8 Christ himselfe Iohn 5.23 saith That the Father will that all should honour the Sonne as they honour the Father But no creature albeit excellent can bee equalled in honour with the creator 9. Euerie where he is called the true God and the Lord. 1. Iohn 5.20 This is
is most absurd or hee was this from the beginning of the worlde Heb. 3. Hee is made the builder of the house whereof Moses also was a part Hebr. 13. Iesus Christ yesterdaie and to daie and the same for euer Our Second aunswere is by denying their interpretation For Saint Iohn there speaketh of the first creation Which we shewe First Because he speaketh of the second afterwardes As manie as receiued him to them hee gaue power to be the Sennes of God Likewise Of his fulnesse haue all wee receiued and againe Grace and trueth came by Iesus Christ Now he therefore setteth down the first creation before because both creations are the worke of the same That therefore he might shew that the second creation was wrought by the woorde it was necessarie for him to teach that the first also was wrought by it For the same is the Creatour and repairer of the worlde Secondly Because he saith the world was made by him Reply The woorlde heere is taken for the Church Aunswere No for hee addeth And the woorlde knewe him not The same woorlde which was made by him knewe him not Therefore hee meaneth the wicked whether elect or reprobate Thirdly other places demonstrate the same Iohn 5.17 My Father woorketh hitherto and I woorke Wherefore both of them from the beginning of the woorlde woorke the workes of both creations In the same place verse 19. Whatsoeuer thinges the Father dooth the same thinges dooth the Sonne also And vers 20. The Father sheweth him all thinges whatsoeuer hee himselfe dooth Therefore not onlie the workes of the second creation but also of the first creation preseruation and administration of the world In the same place it is said As the Father quickeneth so the Sonne quickeneth whom he wil. But the Father was from the very beginning the giuer of corporal spirituall life Col. 1.16.17 By him were all things created which are in heauen and which are on earth thinges visible and inuisible whether they be thrones or dominions or principalities or powers all thinges were created by him and for him And hee is before al thinges and in him al things consist Thus farre of the first creation that which followeth speaketh of the second creation Reply 1. All these speake of the instauration of the Church Answer No. Because that comprehendeth also the Angels Reply 2. The Angels also were restored by Christ and ioined to their head Auns But the new creation is called a restoring from sinne death to righteousnesse and life this agreeth not to the Angels Reply Heb. 1.2 By whom also he made the worldes The worlds that is the new Church Aunswere 1 God made the old also by him because it is one Church hauing one head and foundation 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vsed in that place signifieth in Scripture the world not the Church And faâ—der when it is there added Bearing vp al thinges by his mighty worde those words speak of the preseruation not only of the Church but of al things And moreouer he rendereth a cause why he is the heire not only of the Church but of all Creatures namely because he is the creatour preseruer of all thinges Heb. 1.10 Thou Lord in the beginning hast established the earth the heauens are the works of thine hands Reply In these wordes he conuerteth his speach to the Father to prooue that he was able by his power to lift vp the Sonne to diuine maiestie Aunswere This is â—â—â—mpudent shift and elusion 1 Because it is saide before But vnto the Sonne which appertaineth to both places of the Psalme cited by the Apostle 2 Because the Psalme dooth entreat of Christes kingdome and therefore those words which there are spoken of the Lord are to be vnderstood next immediatly of his person secondarily and mediately of the father Reply 1. If he made all thinges then then father made them not by him Aunswere Both he made them and they were made by him Ioh. 5. Whatsoeuer things the Father dooth the same dooth the Sonne also And yet the father dooth them by him Reply 2. The creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of thingeâ—â—s not attributed vnto Christ Aunswere He is not comparâ—d with the creatures in any proportion but without proportion This the place it selfe of the Psalme prooueth â—he heauens shall perish but thou doost remaine Reply 3 Iâ— hee were creatour and equall with the Father hee could not sittâ— at his right hand Aunswere Wee may inuert this and saâ— of the contrarie rather if he were not equal he could not sitte at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heauen earth Phil. 2.6 who beeing in the forme of god thought it no robberie to be equal with God Isay 45.23 Thus saith the Lorde that created heauen Euerie knee shall bowe vnto me This is saide of Christ Rom. 14.11 Phil. 2 10. Againe Isay 48.12 I am I am the first and I am the last My hand hath laide the foundation of the earth and my right hand hath spanned the heauens when I call them they stand vppe together These wordes Christ applieth vnto himselfe Reuelat. 1.18 and 22.23 In it was life In the word was life and the life was the light of men Wee interpret That the sonne of God is by himselfe the life as is the Father and the fountaine giuer and maintainer of al life as wel corporall and temporall as spirituall and eternall in all from the verie beginning of the world Iohn 5. He hath giuen to the Sonne to haue life in himselfe as the father hath life in himselfe They conster it That the man Iesus is the quickener or giuer of life because in him is the life of all that no man without him and all by him are saued These are their words Vnto which we reply If hee giue eternall life to all so that no man hath is without him Therefore either no man was quickened before hee was borne of Mary which were absurd or hee was the quickner giuer of life from the beginning Euen as Ioh. affirmeth this of him as beeing verified in him also before hee was made fleshe Neither can this be vnderstood onely of his merit whereby hee deserued this life for men For that life is in him signifieth that hee is by his efficacie and effectuall woorking the quickner and reuiuer as himselfe expoundeth it Iohn 5. and 10. and the aduersaries themselues confesse So are wee also to vnderstand his illightening of men that is the knowledge of God the author whereof hee was in all euen from the beginning as himselfe saith No man knoweth the Father but the Sonne and hee to whome the Sonne will reueile him And Iohn Baptist saith No man hath seene God at ANY TIME the Sonne hath declared him And the light shineth in the darckenes
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
is communicatings or such as make thinges common the properties and operations of natures are to be distinguished from the office of the person froÌ„ the honor which in respect of the office is due vnto the person Likewise one effect or act theandricall that is both of god and man or woorke or benefite from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of woorking and actions in exequuting that office are not common to both natures For that the same shoulde bee both proper and common doth implie a manifest contradiction So the worke and benefite of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two partes heereof and diuerse operations proper to each nature which are wrought yet iointlie and belong to the same person which is Christ God and man that is both are wrought of one person according to diuerse causes and originals of woorking or according to diuerse natures but not by one and the same nature By these groundes it is easie to dissolue assoile most of the Sophismes and cauils with which at this time both the Schwenkefildians and Vbiquetaries are woont to glose and blanch that their real communicating of essential properties in natures and their Eutychian deifieng of Christs flesh to thrust the same vpon the simple for the true glory maiestie of Christ himselfe For thus they reason The offices benefits of the Mediatour his redemption intercession purging froÌ„ sins quickning sitting at the right hand of the Father his dominion and Lordlie power ouer al creatures his presence with the church beholding ruling al things raising the dead iudging both quicke and dead al these agree to Christ according to both natures Therefore the humanitie as wel as the diuinitie is also it selfe reallie omniscient searcher of harts omnipotent present in the substance of his bodie at the same moment in al places doth of it selfe know al things hear our coÌ„plaintes praiers giue the holie ghost work by him in the hearts of the chosen faith and conuersion to conclude in respect of these things the humanitie it selfe also is for it selfe adorable to be adored as wel as the godhead To these and the like there is one and a readie aunswere namelie That it is ill going from the person and from the office honor of the person to the properties operations of the natures Or The societie and coniunction of the office and honor dooth not cause or inferre the same properties or operations of both natures Or In the affirmation of the office honor are not signified the same properties of both natures nor the working of the same operations but the coniunction or concurrence of distinct operatioÌ„s proceeding froÌ„ distinct properties to the same effect or action theandrical that is of god and man The reason is because of redemption quickning adoration the like which are the functions benefits worship of the whole person there are moe and diuerse manners and parts which all agree reallie to one the same person but not to one the same nature but some to the god-head onlie some onlie to the manhood Wherefore this Maior of the reason is false Whatsoeuer thinges agree vnto Christ god and man according to both natures the same also doe agree after the same manner and as touching all parts to both natures For it doth not followe because the godhead is redemptresse therefore also it suffered and was dead Now that those things which in the person office of the Mediatour are and abide proper vnto one nature neither are made nor are by reason of the vnion common to both natures maâ—â— be shewed at large but now let these few suffice First Such as is the vnion of the natures such is the communicating of the properties But the vnion of the natures was not made in the natures or into one nature but in the person or vnto one person Therefore the communicating of the properties was made in the person not in the natures that is the vnion maketh the properties of both natures common not to one nature but to one person For not one nature but one person hath truly as two natures so also double properties and operations and those infinitely differing created and increate finite and infinite Wherefore as by vnion the man-hoode was not made the God-head or God so neither is it immense infinit and omnipotent But contrariwise man neuerthelesse is trulie and reallie as God eternal so omnipotent also and eueriewhere and giuer of the Holy Ghost The reason is Because not the manhood but the Man Christ hath indeed in his substance the eternall and immense God-head Secondly That which is proper to one can not bee common to moe that is can not exist or be found together in other subiects also of diuers nature For to be proper and to be common are contradictory therfore in fardest repugnancie Thirdlie There can not be made one omnipotencie and one omnipotent operation to be of both natures whereby as well the manhood as the Godhead should be reallie omnipotent and worke diuine thinges but there must needes be also one essence of both whereby the manhood also must bee reallie God For the omnipotency which they wil haue one and the same to be communicated vnto the flesh is the Godhead it selfe Fourthly If Christs humanitie in the office of the Mediator doth it selfe reallie effectuallie perfourme not onely that which belongeth vnto the flesh but also those thinges which are proper vnto the Godhead then either his Godhead shall bee idle and doe nothing in the woorke of our redemption or surelie the fleshe assumpted shall doe more and more shall be due and yeelded vnto it than to the Word which assumed and tooke it Fiftly Jf the flesh because it is saide to bee quickning is also omnipotent and doth by proper vertue regenerate mens hartes after the same sort also may it bee saide that the God-head also because it is redemptresse is subiect to suffering and did suffer For both quickning and redeeming are properties of the office common to both natures but not after one and the same manner Sixtly The whole maiesty of the God-head is that it is an essence existing not of another but of it selfe and subsisting by it selfe spirituall or incorporeal eternall immense vnchaungeable of infinite power wisedom goodnes c. That is the whole Maiesty compriseth all the perfections and operations proper vnto the Godhead But omnipotencie is the whole maiestie of the God-head according to the supposition of the Vbiquetaries For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper of the communicating of the properties had at Tubinge in the yeare M.D.LXXXII In the word omnipotencie I comprise the whole maiestie of the godhead And in his 143. conclusion Omnipotencie is
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâ—ecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiâ—n â—e vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ— generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâ—ld and hath decreed from euerlasting should be sauâ—d them also hee now will and so hereafter perpetually The same alâ—o wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe 〈◊〉 of my hand Ioh. 1. â—6 Yee beleeue not for yee are not of my shâ—epe â— Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâ—ct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ— to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ„ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ— concerniâ—g our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an â—thers reprobation before the end of his life For he that is â—or yet conuerted may be here after conuerted before he dâ—â— No maÌ„ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâ—ke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
13.14 When thy sonne shal aske thee to morrow saying what is this Thou shalt then saie vnto him With a mightie hand the Lord brought vs out of Aegypt out of the house of bondage 6 To bee the bondes of mutuall Charitie The sixt and last end is that they may be the bonds of mutual dilection and loue because they who are entred into an association or confederacie with Christ the head of the Church ought not to bee at difference among themselues 1. Cor. 12.13 By one spirite are we all baptized into one bodie In like manner the Sacramentes are the bonds of publique meetinges and congregations in the Church 1. Cor. 11.33 When ye come together to eate tarrie one for another 1. Cor. 10.17 For wee that are manie are one bread and one bodie because we are all partakers of one bread Eph. 4.5 One God one Faith c. But we can not settle among vs this communion neither maintaine and continue it being once setled neither profitablie annunciate and shewe forth the death of the Lord as long as we dissent iarre among our selues contentiously about the institution of the Sacramentes The Sacraments are pledges of that communion which Christians haue first with christ and then between themselues 3 Jn what Sacraments differ from sacrifices WE must hold and obserue a difference betweene Sacrifices and Sacraments Sacraments sacrifices differ in their chiefe end that we may knowe what to do when we come vnto them Now they differ in the principal chiefe end For sacraments are only ceremonies Sacrifices may be ceremonies moral works also as the sacrifices of thanksgiuing are our works towards God whereby wee yeeld due obedience and honour vnto God such are the sacrifices of praise and thankfulnesse A sacrament is gods work toward vs wherein he giueth some thing to wit the signes and the things signed wherein he testifieth of his offering bestowing his benefits vpon vs. Or the distinction betweene them may be giuen thus A sacrifice is a woork in which we yeeld some obedience and worship vnto God But a sacrament is a work in which GOD giueth somewhat vnto vs First outward signes Secondly Thinges signified by them The same thinges may bee sacrifices and sacramentes A sacrament and a sacrifice may be sometimes together in one and the selfe-same thing but they are sacramentes in respect of God in respect of vs sacrifices and those onely eucharistical and of thanks-giuing For there is but one only sacrifice propitiatorie by the raunsome of Christ offered for vs on the crosse Obiection The Passouer and other ceremonies of the oulde testament were both sacrifices and sacramentes Therefore sacramentes doe nothing differ from sacrifices Aunswere More is in the conclusion than in the premisses Because this onely followeth That the same thing may be a sacrament a sacrifice So Baptism the Lords Supper are sacraments sacrifices They are sacraments and that principally because they are the worke of god who giueth vs some thing in them and dooth therein testifie his gift vnto vs. For in them he reacheth vnto vs certaine Symbols and tokens by his ministers as also by his ministers hee speaketh by his mouth vnto vs according as it is said Luk. 10.16 He that heareth you heareth mee So therefore euerie minister reacheth with his hand the sacramentes vnto vs and wee receiue them at their handes as at the handes of God if so wee take them with reuerence but much more God giueth and as it were reacheth with his hande vnto vs in the lawful and right vse of the sacramentes the things themselues which are signified by the sacramentes Furthermore Baptisme and the Lordes Supper are sacrifices not indeede principally but as they are our woork which we perform to God that is as we receiue these signes as it were from the hand of God and so declare our obedience towards God 4 Jn what sacramentes agree with the Word and in what they differ from it The sacraments aâ—d the word agâ—â—e In exhibiting the same things vnto vs. THE SacrameÌ„ts agree with the Word in these things 1. Both exhibite the same things vnto vs. For by both god doth testifie vnto vs his will and by both he proposeth the same benefites the same grace and the same Christ vnto vs neither doth God confirme or represent by his SacrameÌ„ts any other thing than he hath promised in his word and they who seek for any other thing in the Sacraments than is prescribed in the word of god frame make Idols 2. Both are from the holie Ghost and so both also confirme and establish faith 2 In proceeding 〈◊〉 the Holy Gâ—ost 3 In being instituâ—â—â— offered by God 4 In being accoÌ„pâ—â—â—hed by God 3. God instituteth both God offereth both 4. God accomplisheth both by the Ministers of his Church For hee speaketh with vs in his Woorde by the ministers and by the Ministers hee offereth and giueth vs these signes in his Sacramentes But the thinges them-selues which are signified by these signes the sonne of God immediately offereth vnto vs. Hee saith Joh. 20.22 Receiue the Holie Ghost And Iohn saith of him Matth. 3.11 Indeede J baptize you with water to amendment of life but hee that commeth after mee will baptize you with the holie Ghost and with fire The Sacraments differ froÌ„ the word in these things 1. In substance nature They disagree 1 In substance and nature For first Words signifie according to the appointment of men whoÌ„ it pleased that things should so be expressed signified Signes signifie according to a similitude which they haue with the thinges by them signified Secondly Words wee heare and reade Signes wee perceiue also by feeling seeing and tasting Thirdly Words signifie onelie Symboles and signes confirme also 2. The Woorde of the promise and commaundement is proposed without anie difference 2 In the persons 〈◊〉 they are offered to al. To the vnregenerate that they may either begin to beleeue and be regenerated or may bee left without excuse to the regenerate that they may the more beleeue and bee confirmed The Sacraments are giuen onelie to the members of the Church whose faith is by them confirmed and preserued The Word is preached to all at once The Sacraments are giuen to euerie member of the Church seuerallie one is baptized after another and the supper is ministred to one after another 3. The Woorde is the instrument of the holie Ghost by which he beginneth and confirmeth our faith 3 in their vse and therefore the Sacraments must follow the Word The Sacraments are the instruments of the holie Ghost by which he beginneth not but onelie confirmeth our faith and therefore the Word is to goe before them The reason of this difference is because the Sacraments without they be vnderstoode neuer mooue There is no desire after a thing which is not knowen But yet in Infants the case is diuers For in them faith
correlatiue As therefore the things cannot be without the signe so if you take away the signe from the thing it remaineth no more a signe because the relation consisteth in the ioining of things As the master is no more a master if he haue no seruaunt Wherefore the thinges and their signes are distinguished but not sundered and separated Briefer thus Jn euery sacrament are the signe and the thing signified The thing is christ himselfe and his benefits or the communion and participation of christ and his benefites The thing and the sacrament differ in this The thing is not properly the sacrament neither are the signes sacramentes The signe is not the thing but if you take away the signe the thing remaineth no longer neither the signe if you take away the thing Therefore they are to be discerned not to be sundered Wherefore these two must be together so that if one be takeÌ„ awaie the other remaineth no longer that which before it was said to be Of all this which hath been said we conclude that there is a sacramentall vnion and coÌ„iunction of the things signes in sacraments and it consisteth â— Jn a similitude whereby the thing is signified shadowed and reâ—â—â—sented For if the signes haue not a resemblaunce and similitude with the things they are nowe no longer signes 2 In the ioint-receiuing of the things and signes In these consisteth the coniunction of the things and signes 7 In what the things differ from the signes THE signes differ from the things signified 1. In substauncâ—â— The signes are corporeall visible earthly the thinâ—â—â—â—â—uenly inuisible spiritual Obiection But the body of 〈◊〉 is a corporeall thing Aunswere By spirtuall things are here meant those which are through the woorking of the holy ghost receiued by faith onely and not by any part of our body 2. They differ in the maner of receiuing the signes are receiued by the hand mouth and partes of the body and therefore also of vn◠〈…〉 are receiued by faith onely and the spirit and therefore of the faithful only 3 In the end or vse The things are giuen for the possessing of eternal life they are eternal life it selfe or some part thereof The signes are receiued for the sealing confirming of our faith concerning the things theÌ„selues promised 4. The things signified are necessary are necessarily receiued of all the members of the true church The signes are receiued of them only who are able to receiue them The signes are diuerse the rites and ceremonies variable the things are perpetual and the same in al sacramentes 8 What phrases and formes of speaking of the sacramentes are vsual vnto the Church and scripture THe forms of speaking of sacraments are partly proper Proper formes of speaking partly figuratiue The proper are 1. When the sacraments ar called tokens signs seals those sealing confirming vnto vs that God wil giue those things which he hath promised So CircuÌ„cision is a seal of the righteousnes of faith And it shal be a signe in thy flesh 2. When vnto the signes are expresly adioined promises namely that we shall receiue the things signified by theÌ„ as when it is said Mar. 16 16. He that shal beleeue be baptized shall bee saued A figuratiue or sacramentall kind of speaking is Figuratiue forms of speaking 1. When the names of the things are giuen vnto the signes as the Paschall Lambe called the Passeouer 2. Contrariwise when the names of the signes are attributed to the things 3. When the properties belonging to the things are attributed to the signs As the bread which we brake is it not the communion of the body of christ so baptism is said to wash away sins to saue to regenerate 4. When coÌ„trariwise the properties of the signs are attributed to the things themselues As The rocke was christ We are washed by the bloud of Christ Al these phrases of speech signifie the same thing which is the promise of god adioined to the ceremony this therefore 1. Because the signs represent and seale the things Baptism is the washing of regeneratioÌ„ 2. Because the things the signs are together receiued by the faithful in the right vse therof 9 What is the right and lawful vse of Sacraments THE right vse of Sacraments is In the right vse of sacraments is respected 1 The institution of Christ which must be pure 2 The persons receiuing who must be beleeuers 1. When the rites ordained by God are obserued and not corrupted The institution of Christ is to bee retained pure and vncorrupt the additions of Antichrist are to be taken away and those things which he tooke away are againe to be added 2. When those persons vse those rites for whom God hath ordained them Wherefore the houshold of Christ onely that is Christians who by profession of faith and repentance are the Citizens of the Church must vse these rites Act. 8 37. If thou beleeuest with all thine heart thou maist bee baptized So also they are baptized of Iohn Matth. 3.6 who confesse their sinnes 3 The end for which they were instituted 3. When the rites and Sacraments are vsed to that end for which they were instituted For it is not lawfull to transforme the rites to any other ende or vse besides that whereunto they were ordained 1. Because that is not to obey Gods commandement 2. Because if the signs be changed or conuerted to another vse or the couenaunt not kept the consent of him that promiseth is lost without which the signe or earnest confirmeth nothing Wherefore the Sacraments without their right vse are no Sacraments but rather vain and fruitles spectacles neither haue they the nature of Sacramentes But the right and lawfull vse of them consisteth especiallie in faith and repentance They who haue not this vnto them the Sacraments are no Sacramentes Wherefore they are besides themselues who say that vnbeleeuers and infidâ—ls receiue together with the signes the things signified by the signes 10 What the wicked receiue in the vse and administration of the Sacraments The wicked receiue the bare signe without the things thereby signified THE wicked receiue the bare signes onelie and those to their iudgement and condemnation 1. Because the benefits of Christ are receiued onelie in the right vse of the Sacraments But they neglect the right vse of them who receiue them vnworthily Wherefore Paul also saith 1. Cor. 11.27 Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthilie shall bee guiltie of the bodie and bloude of the Lorde But the wicked eate and drinke it vnworthily because they prophane the sacramentes and transforme God into the Diuel and the sonnes of God into the sonnes of the Diuel 2. Vnto whom nothing is promised in the Woorde to him the sacraments seale nothing For after what manner and vnto whom a Charter promiseth any thing after the same maner and to the same men doth the signe and seale annexed vnto
wil and hart that we may haue a hatred of sinne and contrariwise a purpose to liue according to the wil of God That this two-fold washing from sinnes is signified by the sacrament of Baptisme is apparant by this place Mar. 1.4 He preached the Baptisme of amendment of life for remission of sinnes Wherefore Baptisme is a Symbole and signe of both washinges or of both benefits namely both of remission of sinnes and amendment of life not only because this sacrament hath some similitude and correspondence with both but also because these two benefits are euer ioined together neither can bee without the other Roman 8.9 If anie man hath not the spirite of Christ the same is not his In summe to be washed by the bloode of Christ is to receiue remission of sinnes for the blood-shed of Christ To be washed by the holy ghost is to be regenerated that is to haue our euil cogitations in vs chaunged into good and also to haue in our will an heart a desire and endeuour to obey God Now then our iustification and our regeneration differ in that our iustification is a washing by the bloode of Christ our regeneration is a washing by the holie Ghost as hath been alreadie said But Baptisme is the signe or seale of both both of iustification and of regeneration Regeneration or the mutation of our euill inclinations into good although it bee not perfect in this life yet the beginning thereof is here in al the godly and that mutation is felt of al the godly in this life so that they are greatly also grieued for the defect thereof Wherefore Baptisme comprehendeth 1. The signe which is water 2. The ceremonie as the sprinkling of water or the dipping into and againe returning out of the water 3. The things themselues which are First the sprinkling of the bloode of Christ and the imputation of his righteousnesse Secondly the mortification of the old man for which cause we are said to put on Christ in Baptisme Thirdly the quickening of the newe man into a certaine hope of the resurrection to come by christ Fourthly The signe which not only signifieth but also confirmeth Fiftly The signe which hath that autority and power of confirming from the commandement and promise of god 2 What are the endes of Baptisme THE ends of Baptisme are 1. That it should be a mark whereby the church maie be discerned from all other nations and sects Goe and teach all nations baptizing them 1 To be a discerning badge of Christians as if hee should say Gather the church by baptisme and the word and whom ye shal make my Disciples beleeuing with their whole hart al them them alone baptize separate vnto me Act. 10.47 Can anie man forbid water that these should not be baptised which haue receiued the holie ghost as wel as wee 2 The chiefe and proper end of Baptism is 2 To confirme our faith to be a confirmation of our faith that is a testification when Christ testifieth that he washeth vs with his bloode that he bestoweth on vs remission of sins iustification and regeneration Or the chief end of Baptism is to be the sealing of god also the sealing or obsignation of the promise of grace and a testimonie of gods wil that hee giueth vs these giftes at this present and will giue them euer hence forwarde For hee baptizeth vs by the hands of his minister and by him signifieth vnto vs this his wil. That Baptisme is a testimonie and confirmation of this will of god concerning his bestowing saluation on vs appeareth by this also which followeth namely because wee are baptised in the name of the father and the sonne and the holy ghost that is wee are assigned and deputed to God the father the sonne and the holy ghost and are claimed to be his owne 2. Because god hath promised saluation vnto him who shal beleeue and shall be baptised 3. Testimonies of Scripture also confirme the same Act. 22.16 Why tariest thou Arise and bee baptised and wash away thy sinnes in calling on the name of the Lord. Mat. 16.16 He that shal beleeue and shall bee baptised shall bee saued Roman 6.3 Know yee not that al we which haue beene baptised into Iesus Christ haue beene baptised into his death We are buried then with him by Baptisme Tit. 3.5 According to his mercie he saued vs by the washing of the new birth and the renuing of the holie Ghost 1. Pet. 3.21 To the which also the figure that now saueth vs euen baptisme agreeth By this end of baptisme it appeareth why baptisme is not reiterated or vsed againe namely because baptisme is a signe of our receiuing into fauour and the couenaunt which is euer firme and ratified to them who repent seeing it dependeth not on the person of him that baptizeth Moreouer regeneration is wrought but once onelie For hee who is once truely engraffed into Christ is neuer cast out and therefore it is sufficient that baptisme which is the washing and signe of regeneration bee receiued but once onely chiefly seeing regeneration or saluation hath not a necessary dependance on baptisme 3 To bind vs to be thankful vnto God and to be a testimony of this our duty 3 Baptisme is instituted to bee a testification of our dutie towards God and a binding of vs and the church to the knowledge and worshippe of God into whose name wee are Baptised Wee binde our selues in Baptisme to thankefulnes namelie fiâ—sâ— to faith that is to receiue the promised benifits with faith and then withall vnto repentance and amendment of life Rom. 6.3 Wee are Baptised into the death of Christ 1. Cor. 9.11 Such were some of you but ye are washed To bee baptized into the death of Christ is 1. To be partakers of Christes death no otherwise than if our selues were dead 2. To die also our selues which is to mortifie the lustes of our fleshe This mortification god promiseth vs in baptisme bindeth vs vnto it 4 Baptisme is instituted to be a signification or an aduertisement vnto vs of the Crosse 4 To aduertise vs of the Crosse of our preseruation and deliuerance and of the preseruation of the church therein and of the deliuerance of the Church from it Mat. 20.22 Are ye able to be baptised with the baptisme that J shall be baptised with Deliuerance from the Crosse the verie ceremony it selfe of Baptism doth shew For we are dipped in deed but we are not drowned or choked in the water Moreouer in respect of this end Baptisme is compared vnto the floud For as in the floud and diluge some were shutte into the Arke the rest of mankind perishing so in the Church they who cleaue vnto Christ although they bee pressed with calamities yet at length in their appointed time they are deliuered Hither also belongeth that place of Paul where he coÌ„pareth the passing ouer the red Sea to Baptism 1. Cor. 10.2 Al were baptised
posteritie Vnto other Nations but not vnto the Iewes it was free to be circumcised or not to be circumcised Wee must here obserue that they of the olde testament were of three sorts 1. Jsraelites which were of Abrahams posteritie and were necessarily bound by the Lawe to obserue circumcision the ceremonies 2. Proselytes who of the Gentiles were conuerted vnto the Iewes did more more for cōfirming of their faith submit thē selues vnto circumcision and the whole ceremonial lawe 3. Those of the gentiles who were conuerted vnto the Iewes but did not obserue the ceremonies For vnto the gentiles and Prosylites it was free to keepe or not to keepe circumcision and the ceremonies These latter were called also Religious men who embraced onely the doctrine and promises of god Obiect The males onelie were circumcised therefore the women were shut out from the couenant of grace Aunswere The women were comprehended in the circumcision of the males And God spared the weaker sex And it sufficed for them to come of godly progenitors 2 What are the ends of circumcision CIrcumcision was instituted 1. That it might bee a signe of the grace of God towardes Abrahams posteritie and that doubly First that God woulde receiue the beleeuers by the Messias who was to come Secondly that he would giue them the land of Canaan and graunt his church a certaine place there vntill the comming of the Messias 2. That it might be a bond to bind Abraham and his seede vnto thankefulnes or to faith and repentance and so to keepe the whole law 3. That it might bee a marke to distinguish the Iewes from other Nations and Sects 4. That it might bee a sacrament of initiating and receiuing them into the church 5. That it might bee an accusation and a signification of vncleannes For that rite did shewe that all men were subiect to sinnes and vnclean 6. That it might bee a signe which shoulde shewe and signifie that the meanes of their deliuerance through Christ which was to come shoulde not come elsewhence than from the bloud of Abraham 3 Why circumcision is abolished CIrcumcision is abolished 1. Because the thing signified is exhibited For among other things it signified that the Messias promised vnto the Fathers should come at length in his appointed time and should in our behalfe take our nature 2. Because circumcision was instituted for the seuering of the Iewes from all other Nations but now the church that difference being abolished is collected and gathered out of al Nations And now the sacrament of baptisme performerth the same vnto vs which circumcision did vnto them Moreouer as circumcision was a signe vnto them of their receiuing into the people of God So is baptisme vnto vs the first mark which seuereth the church from the wicked 4 Why Christ was circumcised CHrist was circumcised 1. That hee might signifie that hee was also a member of that circumcised people 2. That hee might shew that he receiued and tooke our sinnes on himselfe that he might satisfie for them 3. That he might testifie that he did entirelie and fullie fulfill the law in our behalfe 4. The circumcision of Christ was a part also of his humiliation and Ransome OF THE LORDS SVPPER THE chiefe questions 1 What the Supper of the Lord is 2 What are the ends thereof or wherefore it was instituted 3 What is differeth from Baptisme 4 What is the sense and meaning of the words of the institution 5 What is the difference betweene the Lords Supper and the Papists Masse 6 What is the right vse of the Supper 7 What the wicked receiue in the Supper 8 Who are to come and to be admitted vnto the Supper 1 WHAT THE SVPPER OF THE LORD IS FIrst we wil see by what names the Supper of the Lorde is called then wee wil in few woordes define what it is This action or ceremony or rite instituted by a Christ a little before his death is called A supper Why it is called a Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the church hath chaunged Jt is likewise called Synaxis that is Why a conuent a conuent in respect of the assembly and conuent of the church because some either few or many assemble and meete together in celebrating of the supper For in the first celebration the Disciples were present Take this and diuide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution 1. Cor. 11. where in the end he addeth When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the supper this end of the supper doth euidently enough shew in that it was instituted to be a token and euen a bond of loue For we that are many are one bread and one bodie It is called also the Eucharist Why the Eucharist Why a sacrifice Why Missa because it is a rite and ceremony of thankesgiuing Last of all it is called also a sacrifice because it is the commemoration of christs propitiatory benefit And at length it was also called Missa frō the offering or from the dimissing of the rest who might not communicate after the sermō which went before the celebration was finished Now let vs come to define the Lords Supper The definition of the Lordes Supper THE Lords supper is a ceremonie or sacrament instituted and appointed of christ vnto the faithfull for a memorial of him whereby christ dooth certainly promise and seale vnto mee and all the faithfull first that his body was offered and broken on the crosse for mee and his bloode shed for me as truely as I see with my eies the bread of the Lord to be broken vnto me and his cup distributed and moreouer that hee doth as certainlie with his body crucified and his blood shed feed and nourish my soul vnto euerlasting life as my body is fed with the bread the cup of the lord receiued from the hand of the minister which are offered to me as certaine seales of the body blood of Christ It may be also more briefly defined on this wise The lords supper is a distributing receiuing of bread and wine commaunded of Christ vnto the faithfull that by these signes he might testifie that hee hath deliuered and yeelded his body vnto death and hath shedde his bloode for them and dooth giue them those thinges to eate and drinke that they might be vnto them the meate and drink of eternall life and that thereby also he might testifie that he would dwel in them for euer And againe that of the otherside hee might by the same signe bind them to mutuall dilection and loue seeing Christ spareth not to giue his body and bloode for vs. This
the signe of his renewing or regeneration is baptisme Afterwards when he is once renewed and borne again he must be fostered and nourished by the bodie and bloude of Christ the signe of which nourishing is the supper Now it is one and the same Christ who both regenerateth and nourisheth vs to eternal life And albeit it is the same participation of christ namely both the Washing away of sins by the bloud of christ The same thing is sealed in Baptisme and the Supper but the manner of â—eâ—ling is diuers which is represented in Baptisme and the Eating and drinking of the body and bloud of Christ which is confirmed vnto vs in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our bodie into the water of Baptisme and this of our maintenance and preseruation is dâ—painted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacramentes is not diuerse because it is the same to bee washed with the bloud of christ and to drinke the bloud of Christ But the manner of sealing one and the sâ—me thing is diuerse 3 In baptisme is required confession of faith and repentance in the Elder sort in Jnfants it is sufficient if they be borne in the church seing they that are born in the Church are therefore reputed for regenerate or members of the church because they haue an inclination to faith repentance But in the supper is added a further cond tiâ—n of examining himselfe and of remembring the Lords death Doe this in remembraunce of mee Let a man examine himselfe Baptisme therefore is due vnto the whole Church vnto infants who are the children of faithfull Parents no lesse than the elder sort enrolling themselues and giuing their names to Christ The supper is graunted to such onely as are beleeuers and repentaunt 4. Baptisme must goe before and the supper follow Whereupon in the auncient church after the Sermno wâ—re dimissed such as were excommunicated likewise those that were possessed or troubled with an euill spirite and the Catechumens that is such as old not as yet vnderstand the gâ—ounds and principles of râ—ligion or were not as yet baptised So of old they who were not yet circumcised did not obserue the sacrifices or ceremonies Nowe if they who were baptised before they haue made confâ—ssion of their faith and repentaunce are not as yet to bee admitted vnto the supper much lesse are they who being baptised liue after the manner of swine and dogges 5. Baptisme is not to bee reiâ—erated but once onely to bee receiued in our life time The supper is often to be receiued of vs Because baptisme is a signe of our receiuing into the church and couenaunt and the couenaunt once made is not againe vndoone or made voide to those that repent but remaineth ratified and firme for euer The supper is a confirmation of our faith concerning the eternall continuance of the couenant which confirmation is necessary and therefore the supper is often to be iterated Hereof it is that the Apostle saith of the supper As often as ye shall eat this bread and drinke this cup yee shew the Lords death til he come But of baptisme he saith That al wee which haue beene baptized into christ haue beene baptized into his death And Christ Hee that shal beleeue and shal be baptised shal be saued And seeing also the supper was therefore to be instituted that in it shoulde be made a publique remembrance recounting shewing of Christs death it is often to be celebrated 6 What is the sense or meaning of the words of the institution of our Lordes supper HEre are both those very odious questions conteined concerning the sense of Christes woords in his supper The Transubstaâ—â—â—â— and Consubstantiaries relie not on the simple meaning of Christes words The Transubstantiaries together with the Consubstantiaries doe bost and glorie that they vnderstand the woords of Christ simply and aright But neither perfourme that which they brag and boast of For that is the true simplicity and propriety of the woord whereunto for the iust vnderstanding and interpretations thereof nothing is to bee added neither ought to be taken from it neither any thing altered For as many as hold that the body of Christ is With Jn or Vnder the breade they adde vnto the woordes of Christ and depart from true simplicity For if that which Christ said is simply to be reteined that is not to be admitted which he said not as is The bread is both bread and the body of Christ but simply this only The bread is the body of christ He said not My body is with or in or vnder the bread or the bread is both bread and my body together neither added he as these ad of their owne really substantially corporally but he vttered these bare words of the bread This is my body Neither haue the Traunsubstantiaries their opinion drawen from the woordes of Christ simply vnderstoode namely that of the bread is made the body of Christ or the bread is chaunged into the bodie of Christ For this is their owne forgery and inuention For Christ said not That the bread was now made or was a making or should be made but simply said The bread is his body where no chaunge coulde come betweene so that the words of christ be simply vnderstood Therefore falsely doe they persuade the people that they simply rest on the propriety of christes woords when as manifoldly and most farre they swarue and depart from it Wherefore the true sense and meaning of the woordes is diligently to be considered The holy Euangelistes Matthew Marke and Luke doe most specially of al others describe the institution of the Lords supper and besides them the Apostle also declareth it no lesse plainly and luculenâ—ly who thus speaketh 1. Corint 11. vers 23.24.25.26 I haue receiued of the Lord that which J also haue deliuered vnto you that the Lord Iesus in the night that he was betraied tooke bread And when he had giuen thanks he brake it and said Take eate this is my body which is broken for you this doe yee in remembraunce of me After the same maner also he took the cup when he had supped saying This cup is the new testament in my bloud this doe as oft as yee drinke it in râ—membrance of me For as often as ye shal eate this bread drink this cup ye shew the Lords death til he come These words of the Apostle we wil briefly expound and then we will demonstrate them by true and firme arguments In the night that he was betraied This circumstance is specified by the Apostle to giue vs to vnderstande that Christ would at the last supper of the Passeouer institute this his supper to shew 1. That now an end was made of al the old sacrifices he did substitute a new sacrament which should sâ—cceed should be
cup is the new testament Or the couenant as both the * Berith greeke and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrue word admitteth Now it is called the new couenant that is renewed or to speake it in a woord fulfilled And this new couenant is our reconciliation with God the communion and participation of Christ and all his benefites by faith in the sacrifice of Christ now fulfilled finished without any obseruation of the ceremonies of the old Passeouer The supper is called the new couenaÌ„t because it is a signe and a seale of this couenant signing and sealing vnto vs our reconciliation with God and our coniunction with Christ which is wrought by faith Now in calling the supper the new couenant first he comprehendeth both the promise and the condition which is expressed in the promise namelie faith and repentance Whereof also it foloweth that the supper was for this cause also instituted that it might bee a bond to bind vs to lead a christian life Secondly hee maketh an opposition betweene the new couenant and that couenant which was the Passeouer together with the rites thereof For the supper signified Christ offered The Passeouer signified Christ who should bee offered There is notwithstanding no small similitude and agreeing of both For both signifie our reconciliation with God and coniunction with Christ Jâ— my bloud which is shed for you for remission of sinnes The shedding of Christs bloud is the merite for which beeing apprehended of vs by faith we receiue remission of sinnes For as often as yee shall eate The supper therefore is often to be iterated and celebrated 1. Because of the woordes of the institution 2. In respect of the ende and purpose of the institution because it must bee done in remembranuce of Christ Shewe the Lordes death That is beleeue that Christ died and that for you and then professe it also publiquely before all Till hee come Therefore it must bee obserued vnto the worlds end neither is any other externall forme to be looked for vntill the day of iudgement The words of the institution which haue beene hitherto expounded may be made more plaine and cleare by these wordes of the Apostle The cup of blessing which we blesse is it not the communion of the bloude of Christ The bread which wee breake is it not the communion of the bodie of Christ The cup of blessing that is the cup of thankesgiuing which is receiued namely to this end that wee may yeeld thankes to Christ for his death and passion The communion of the bodie likewise the communion of the bloud is to be made through faith partaker of Christ and all his benefites the same spirit being in vs which is in Christ and woorking the same in vs which he worketh in Christ Bread and wine is the communion that is it is the signe of our communion with Christ Now our communion as the Apostle briefly declareth consisteth in this that wee who are manie are one bodie Whence it is most easie to collect that this communion is not a corporall eating For it is wrought onely by faith and the holy Ghost Christ is the heade and wee the members and all wee who are members haue also a communion of all Christs benefites Therefore the heade is common the benefites common and so the members also common among themselues wherefore their loue and dilection is common and mutual We vnderstand nowe what is the true meaning of the words of the institution especiallie of those about which is greatest coÌ„trouersy which are these This is my body that is to repeat in few wordes the true sense of them This bread broken of me and giuen to you is a signe of my bodie for your sakes rent and deliuered vnto death and a certaine seale of your coniunction with me so that he who beleeueth and eateth this bread doth truelie and reallie after a sort eat my bodie This our iudgement and interpretation or Christs rather is most true and vnto the truth of the Gospell most agreeable Here especially resistâ—unce is made and the greatest controuersie is about the word or vnderstanding of the word For our aduersaries vnderstand those wordes so as tâ—ey maintaine thereof to folow that Christes bodie is present and eaten corporallie But in the meane season they consider not that those wordes are sacramentallie to bee taken or that the speech is sacramental and therefore is not to be taken as proper and simple as it shoulde bee if thence were gathered that the bread is changed into Christs bodie Now to the signe here is attributed the name of the thing signified both for the coniunction which the thing signified hath in the right vse of the supper with the signe and also for the proportion which the signe hath with the thing signified Come wee now to those arguments whereby wee may confirme our interpretation and opinion to bee true The arguments which wee will vse are of three sorts such as are wont to bee also in like controuersies 1. Some are taken from the nature of the thing or subiect that is by vnderstanding the speech as the thing it selfe doth beare and suffer 2. Some are drawen from an analogie of the articles of our faith or from a conference of places or parts of christian doctrine for the holy spirite is the spirite of truth 3. Some are taken from other like places of scripture where the same thing is deliuered in such words as are manifest and whereof there is no controuersie The first sort of Arguments which are taken from the nature of the sacraments THE verie manner and forme of speaking yeeldeth vs a firme and strong argument Breade is the bodie of Christ but bread is not in it owne proper substance his bodie for by reason hereof haue they inuented consubstantiation therefore it is a figuratiue speeche euen such a one as is vsual vnto sacraments and is declared in the institution 2 Sacraments confirme exhibit promise seale no other thing than the woorde doth In the woorde is promised no corporal eating Therefore neither is anie such thing confirmed by the sacrament 3 In all sacraments when the names or properties of the things are attributed vnto the signes there is not signified the corporal presence of the thing but first a similitude of the things with their signes then a coniunction and vnion of the things with their signes in the right vse but in this sacrament Christ attributeth the name of the thing which is his bodie to the signe therefore there is not thereby signified a corporal presence of his bodie 4 The communion of Christ which is promised in his woorde and sacraments is not corporal but the communion of Christ which is giuen in the supper is the same with that which is giuen in the word and in all sacraments therefore the communion of Christ in the supper is spiritual 5 There is one and the same signification of all the Sacraments of the old and new testament
by necessity excluded from it But such a communion of saints with Christ is spirituall as the Apostle doth shew 1. Cor. 6.17 Hee that is ioined vnto the Lorde is one spirit 1. Ioh. 4.13 Hereby know we that we dwel in him and he in vs because he hath giuen vs of his spirit Iohn 15.5 He is the vine we are the branches Ephes 1.22 4.15 5.30.31 He is the Bridegroome and we with the whole Church are his spouse 2 Such is our eating of Christ as is his abiding in vs but this is spirituall For that Christs abiding in vs is spirituall is sufficientlie perceiued by this in that such is his abiding in vs as is his Fathers Jf anie man loue me he will keepe my woord and my Father will loue him and we will come vnto him and will dwell with him But how doth the Father dwell in vs or abide with vs Truely by his spirite Therefore Christ also so abideth with vs or dwelleth in vs. 3 Christ abideth in vs perpetually Therefore that abiding or presence is not corporall because as touching his humane nature he saith Me yee shall not haue alwaies Therefore hee is not eaten of vs corporallie nay hee cannot be eaten of vs corporallie except he be in vs corporally and that also perpetuallie 3 Vnto the former mâ—y be adioined also argumentes taken from the sacrifice and adoration Wheresoeuer Christ is present corporallie whether it be after a visible or inuisible manner there he is to be adored to wit by our mindes and the motions of our bodies coÌ„uerted turned thither But he is not to be adored in the supper Therefore he is not present in the supper corporally That he is not to be adored in the supper is easilie proued For it is neuer granted in the new testament to tie bind inuocation to anie certain place Ioh. 4.21 The houre commeth when yee shal neither in this mountain nor at Ierusalem worship the father Againe Jf christ be so be adored worshipped in the supper by our mindes and motions of bodie conuerted vnto the bread that whole oblation sacrifice should consist in the hands of sacrificing masse-Priests because they offer the Son vnto the Father to obtain remission of sins and so were his crucifieng to be reiterated The third sort of argumentes which are drawen from like places of scripture where namelie the same thing is deliuered in words whereof there is no controuersie 1 COrporall eating is in expresse termes condemned by the holie Ghost Jt is the spirite saith Christ that quickeneth the flesh profiteth nothing By these woordes Christ expressely condemneth the corporal eating of his flesh whether visible or inuisible 2 The bread which we break saith the Apostle is the coÌ„munion of the body of christ But this coÌ„munioÌ„ is spiritual because when the same Apostle opposeth it to the communion of diuels ye caÌ„not saith he drink the cup of the Lord and the cup of diuels yee cannot be partakers of the lords table and of the table of Diuels by these words the Apostle denieth that the wicked can be partakers of the bodie and blood of christ in the supper And therefore there is no corporall eating of the body and bloude of christ in his supper 3 Christ saith that the bread is his bodie Therefore they tie not themselues to the verie woorde who say that christs body is in the bread vnder the bread with the bread 4 The cup is the new testament that is the cup is a signe of the new testament for it cannot bee otherwise meant or taken For the new testament is the seale of the promise or the promise it self but not the thing promised Likewise The cup is the communion of the bloud of christ The bread is the communion of the body of christ But this communion is a spirituall eating and drinking of the body and bloud of christ as is apparaunt by the wordes of the Apostle and the signes of that spiritual eating and drinking are bread and wine 5 In the Euangelist To eat christ which is the liuing bread which descended from heauen Likewise To eat Christs flesh and to drinke his bloud signifieth to beleeue in Christ Therefore in the words of the institutioÌ„ it signifieth the same also because christ doth not here otherwise expound them 6 There are also the like places of scripture vttered sacramentally of other sacramentes which confirme also the truth and meaning of this as Circumcision is the couenant The lamb is the Passeouer The leuitical sacrifices are said to be an expiation or doing away of sinne The bloud of sacrifices is called the bloud of the couenant Baptisme is the washing of the new birth Therefore these woords also This is my bodie are in like sort sacramentally spoken 7 Christ commaundeth his supper to bee celebrated and the bread wine to be eaten drunken in remembrance of him but this remeÌ„brance is chiefly performed by faith not corporally Moreouer that in memorial wherof we doe any thing is not it selfe present because we are not said to remember things that are present 8 By one spirite are we al baptized into one bodie whether we be Iewes or Grecians whether we be bond or free and haue been al made to drinke into one spirite Wherefore after the same maner doe we al eate the same bread Which Paul also manifestly sheweth affirming That al the Fathers did eate the same spirituall foode That eating therefore is not corporall whereby we are made partakers of the body and bloud of christ otherwise before the comming of christ the fathers should not haue beene at al made partakers of christ as hauing not as yet taken flesh Vnto these argumentes drawen out of the sacred Scripture and the ground of our faith may be added testimonies of the fathers and the purer church of al which we will at this present bring only that one notable saying of Macharius the Monke Bread and wine are a correspondent type of his flesh and they who receiue the bread which is shewed eate the flesh of Christ spirituallie AGAINST THE TRANSVBSTANTIATION OF THE PAPISTES NOW it is easy to see what we are to thinke of Transubstantiation euen that it is an impious inuention deuise of the Papists which also we wil shew and proue briefly by diuers reasons 1 Paul calleth expressely that which is taken bread both before after the eating Therefore that which is taken in the supper is not really the body 2 Christ brake bread but hee did not then breake his body Therefore the bread is not really his body 3 The Bread was not giuen for vs But the body of christ was giuen for vs Therefore the bread is not really Christs body 4 Christ willeth vs to take this sacrament and to take bread and wine in remembraunce of him Therefore the bread is called the body of Christ not reallie but in that it is a memorial of his body that is the bread is a remembrauncer
for it doth not being receiued into vs quicken vs by working in vs new corporal qualities like as a medicine dooth but the bodie of christ nourisheth and quickeneth vs after a maner diuers from that natural nourishing and accordingly as this manner of nourishing and quickening requireth so receiue we christs bodie The maner whereby christs bodie and bloud nourisheth vs is 1. The respect of his merite For for vs christs bodie is giuen and his bloud shed for vs and for the bodie and bloud of christ wee haue eternal life giuen vnto vs. After this manner then the bodie and bloud of christ quickeneth vs as it is a merit deseruing for vs this blessing 2. His bodie and bloude quickeneth or nourisheth vs when wee receiue that merite of christs bodie and bloud that is when we beleeue with a true faith that for it wee shall haue eternall life This faith resteth and hangeth on christ hanging on the Crosse not corporallie dwelling in vs. 3. It nourisheth vs when the same spirite vniteth vs by faith vnto christ and worketh the like in vs which it doth in christ For except wee be graffed into christ wee doe not please God For hee will on that condition receiue vs and pardon vs our sinnes So that by faith through the working of the holy Ghost we bee ioined with christ and engraffed into him Seeing then this is the maner whereby the bodie and bloude of christ quicken and nourish vs there is no need of any descending of the bodie and bloud of christ into our bodies 4 Obiection The eating of bread is done by the mouth But the eating of the bodie is the eating of bread Therefore the eating of the bodie is done by the mouth and is corporall when it is saide Take and eate Aunswere This eating whereof mention is made heere is perfourmed by the mouth not simplie but as concerning the signe But it is not doone by the mouth but is spirituall as concerning the thing signified spirituall Reply This is my bodie that is the inuisible bodie which J haue in my handes Aunswere But the bodie is the thing signified and spirituall other-wise there will bee no proportion betweene the signe and the thing signified It followeth therefore that hee saieth The bread is my bodie So that the bread is that whereof the bodie is affirmed For in this speech the thing signified is affirmed of the signe 5 Obiection The Wordes are not to bee changed Christ vsed the woord Js Therefore there may not be put in place thereof the word Signifieth Aunswere The woords are not to bee changed into another sense than God wil haue But otherwise they are often to be changed As when it is said Pluck out thine eie For woords are to bee vnderstoode according to the nature of thinges Moreouer they themselues who accuse vs of change doe more make this chaunge and mutation than we Reply The bodie of christ was broken and crucified for vs not the signe of the bodie Therefore the bread is the substantiall bodie of christ Answ I grant for the bread signifieth that very bodie which was borne of Marie crucified Question Why then are the things signified attributed to the signes Two causes why the thinge signified are attributed to the signes and the signes called by their names if neither consubstantiation nor transubstantiation bee thereby signified Aunswere There are two causes alleadged heereof A similitude or likenesse and a certainty 1. The similitude or proportion of signes and the thing signified is first As the bread and wine nourish our body so the body and bloud of christ nourish vs vnto euerlasting life Secondly As the bread and wine are receiued by the mouth so the body and bloud are receiued by faith Thirdly As the bread is eaten being broken so the bodie of christ is receiued being sacrif ced and broken Fourthly As in corporall foode is required an appetite vnto it so also in this spiritual foode is required faith Fiftly As of many cornes is made one loafe so are we being many made one bodie Wherefore by reason of this similitude of the signe and the thing signified the thing signified is attributed vnto the signes 2. The certainty of the signes in the cause likewise why that is affâ—rmed of the signes which is proper vnto the thing signified For the sâ—gnes testifie that christes sacrifice is accomplished and for our behoofe and commodity because it is certainly and truly applied vnto vs. Here last of al is to be obserued that the eating of christs body dooth comprise and comprehend 1. Faith 2. That by faith we are made partakers of christ that is we are vnited vnto Christ and our communion is wrought by faith and the holy Ghost is the bond of this our vnion and coniunction with Christ 3. That wee are made partakers of Christs benefites iustification and remission of sinnes And this ensueth of that vnion of Christ with vs. 4. Jt comprehendeth also the benefite of our regeneration whereby we are made like and conformed vnto christ because the same spirit dwelling in vs and in christ worketh also the same things in vs. This eating is easily collected as out of many other places so also out of this saieng of christ I am the liuing bread which commeth downe from heauen if any man eate of this bread hee shall liue for euer And the bread that I will giue is my flesh which I wil giue for the life of the world 5 What is the difference betweene the Lords supper and the popish Masse THIS question is necessary by reason of errours which haue câ—ept into the church It is otherwise demanded Why the Masse is to be abolished â—ut here this questioÌ„ is also conteined and comprehended because these differences and contrarieties of the Lordes supper and the Masse are the causes why the Masse is to bee abolished First let vs speake a few woordes of the name of the Masse or Missa The word Missa seemeth to haue his name from an ancient custome of Ecclesiastical rites actions The originall of the woord Missa which we call the Masse in the end whereof leaue was giuen of departure to the Catechumenes the possessed with spirites and the excommunicated persons and so the woord Missa seemeth to be vsed as it were a mission or sending awaie because it was the last part of diuine seruice Others wil haue it to be so called from a dimission or from the manner of dimissing them because they were demised with these words â—te Missa est that is go you may depart or as others interprete it goe now is the collection or alms which they will haue to be called Missa of the sending it in as we may so speak or throwing or casting it in for the poore Some wil therefore haue it deriued from the Hebrue Masah that is tributes which was wont to be paied of euery one The word is found Deut. 16.10 Missach nidbath iâ—decha A free
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
to become his members 2. They differ in their speciall vse because Baptisme is the testimonie of our regeneration and of the couenant made betweene vs and God and of our receiuing into the Church But the Lords supper testifieth that wee are euer to bee nourished by Christ remaining in vs and that the couenant made betweene God and vs shall euer be established and ratified vnto vs and that we for euer shall abide in the church and bodie of Christ 3. They differ in the persons to whom they are to be giuen Baptisme is giuen to all those who are to bee accounted for members of the church whether they be of yeares and vnderstanding or infants The Lords Supper is to bee giuen to them onely who are able to vnderstand and celebrate the benefits of christ and to examine themselues 4. They differ in the often celebrating of them Baptisme is to bee receiued but onc◠onely because the couenant of God being once made is alwaies firme and of force to the penitent But the Supper is often to bee receiued because an often renewing and recalling of that couenant to our remembrance is necessarie for our faith 5. They differ in the order which is to bee obserued in vse of them Because Baptisme is to bee giuen before the Supper and the supper may not be giuen vnto any except hee be first baptised 14 They come worthily to the Lords Supper who examin themselues that is are endewed with true faith and repentance They who finde not this in themselues ought neither to come without it least they eate and drink their owne iudgement nor to differ repentance wherewith they should come least they draw vpon themselues hardnes of hart and eternal pains 15 The church ought to admit all those vnto it who professe themselues to embrace the ground and foundation of christian doctrine and to haue a purpose to obey it but those must bee repelled who wil not desist either from their errors and blasphemies or from manifest sinnes against their conscience beeing admonished by the church and conuicted of error 16 The Pope hath corruptlie taken awaie the breaking of the bread from the rite of the supper and bereaued the people of the vse of the cup Corruptly also hath hee deformed the supper of the Lord with adding so manie ceremonies not deliuered by the Apostles into a theatricall or pageant-like Masse that is into a Iewish superstitiō stagelike rounds conueiances But more wicked idolatrous inuentions are these That the Masse is a propitiatory sacrifice wherein christ is offered by the Masse-priests for the quick and dead and is by the force of consecration substantiallie present and abideth so long as those formes of bread and wine remaine vncorrupted and further dooth bestow the grace of God and other benefits vpon them for whom he is offered of whom also he is eaten with the mouth of their body yea though they haue no good inward motion in them and lastly is being treasured and laid vp and carried about vnder those formes to be worshipped Jn respect of these foule monsters it is necessary that the Masse be quite and cleane abolished out of the christian church In summe they are these 1. Transubstantiation 2. Bread-worship 3. Sacrifice 4. Maiming of Christes Supper THE APPENDIX OR ADDITION ADIOINING VNTO THE FORMER TREAtise of the Supper Certaine principal arguments of the Consubstantiaries against the syncere doctrine of the Lordes Supper the Sacramentaries as they cal them together with a refutation of them 1 THE errours of the Sacramentaries say they are that there are but bare signes and Symboles onelie in the supper Answere We teach that the things signified are together with the signes in the right vse exhited and communicated albeit not corporally but in such sort as is agreeable vnto sacramentes 2. The Sacramentaries saie That christ is present onlie according to his power and efficacie Aunswere Wee teach that he is present and vnited with vs by the holy Ghost albeit his bodie bee farre absent from vs like as whole Christ also is present with his ministerie though diuerslie according to the one nature 3. The Sacramentaries say they affirme that an imaginarie figuratiue or spiritual bodie of christ is present not his essentiall bodie Answere Wee neuer spoke of an imaginarie bodie but of the true flesh of Christ which is present with vs although it remaine in heauen Moreouer wee say that wee receiue the bread and the body but both after a maner proper to ech 4. The Sacramentaries saie they affirme that the true bodie of Christ which hung on the crosse and his verie bloud which was shed for vs is distributed but is spirituallie receiued of those onelie who are worthy receiuers as for the vnworthy they receiue nothing besides the bare signes vnto their condemnation Aunswere Al this wee graunt as beeing agreeable vnto the woorde of God the nature of sacraments the analogy of faith the communion of the faithful Certaine arguments of the Consubstantiaries whereby they goe about to ouerthrow our doctrine of the Lords Supper together with the refutations of them 1 THE words of the institution are open and plain This my bodie this is my bloud Answere They alleadge these woordes against them-selues For they saie That the bodie of Christ is receiued reallie in vnder with the bread when christ saith that the very bread is his body Wherefore they doe a double iniury vnto the church first while they thrust vpon the church their owne words for Christs Secondly while they imagine that the church perceiueth not these speeches to be diuerse In the bread is my body and The bread is my bodie They accuse Christ also for a lier for they deny that the bread is his body but that his body is in the bread Let them looke therefore vnto it how they wil aunswere Christ at the last iudgement for this blasphemy and reproch The Papistes also doe more retaine the very words of Christ But these retaine not the woord but follow the sense and meaning We must see therfore which part followeth it Ours shal be prooued in the end Replie Christ addeth an exposition of his minde Which is giuen for you and Which is shed for you Answere First this is a begging of that which is in question For they take as graunted that the bread is properly called the bodie which yet lieth vpon them to prooue For it is a sacramental maner of speaking Secondly we returne their own reason vpon them by inuerting it thus The bodie of Christ properly so called was giuē for vs. But the bread was not giuē for vs Therfore the bread is not the body properly so called Likewise as the bread is the body broken so the breaking of the bread is the breaking of the bodie But the breaking of the bodie is the crucifieng thereof Therefore the breade broken is but sacramentally and by representation the bodie broken 2 They reason from the autor who said
it and is true Aunswere This is also a begging of that which is in question They must proue that Christ said his bodie was in vnder with the bread And further a man may speake figuratiuely and yet speake perspicuouslie and plainly Reply He is also omnipotent Therefore he is able to be eueriewhere and so in the bread Aunswere Albeit he were able to bring to passe that two flat repugnaunt thinges should be true together yet wil he not doe it Againe God is not able to woorke contradictories or thinges flat repugnaunt because he is true Now to wil those thinges which are contradictorie argueth a lier Wherefore wee deny not the trueth and omnipotency of God but these mens lies nay rather we defend gods truth affiming that God doth that which he spake But they oppugne it making contrary wils to be in God Replie Christs bodie hath manie prerogatiues not agreeable to our bodies as that he was borne of a Virgine walked on the sea was at one time and together in the graue in Hel and in Parâ—dise and passed through the gates when they were fast shut Aunswere These examples are partly not matches partly false For this may agree vnto a creature to walke on the waters as it did vnto Peter to passe through the gates shut as is agreeable to the nature of a spirit Againe These examples are not matches nor of the same qualitie with that which is in question Because these doe not â—mply a contradiction For when hee is saide to bee borne of a Virgine he is not said withal not to be borne of a Virgine But to be both finite and infinite as they wil haue Christs body who consubstantiate it with the bread these implie a contradiction Now it is false that they saie that hee passed thorough the gateâ— shut whereas the gates might yeelde and oâ—en vnto him as also that he passed through the doore or stone of the graue when as it is said that the Angell did open it and lastly when they saie that Christes bodie was at once and together in moe places which they seeme to haue taken out of Austine But Austine said That his bodie was in the graue his soule in hel and his Godhead eueriewhere 3 They reason from a circumstance of the time The same night in which hee was betraied No man which speaketh seriously speaketh figuratiuely Christ instituting his supper spake seriously Therefore without any figure Aunswere I denie the Maior because by that position no man that speaketh seriously should speak figuratiuely which is most false God speaketh in all sacraments though figuratiuely yet seriously I haue earnestly desired saith Christ to eate this Passeouer with you Wherefore I aunswere that he vseth not iesting or obscure figures This figure is perspicuous because it is vsual and his disciples speak so Where wilt thou that wee goe and prepare that thou maiest eate the passouer It is vsuall also in all sacraments It is forcible and emphaticall because it expresseth the similitude of the signe and the thing signified and the certainetie of the coniunction of both in the right vse and administration Againe we inuert their reason and say Because christ spake seriously therefore he vsed a figure which doth well expresse and declare the thing Replie Christ sayd This cup is the new testament Jn wils and testaments men speake properly Christ here instituteth a sacrament therefore c. Answere I denie the Maior and inuert the reason for seeing hee would institute a sacrament therefore hee spake figuratiuely calling his Supper the new Testament which is figuratiuely to be vnderstoode for these two reasons 1. Because otherwise there should be two couenants the one proper and the other the supper 2. Otherwise also they should be shut out from Gods couenant who cannot come to the supper and all who came to the supper should be in the couenant Obiection Christ saith In my bloud Therefore the real bloud of christ is in the supper and is drunke by the mouth Aunswere Wee conclude the contrarie rather by those woordes of Christ Because the newe testament was made by Christs bloud shed on the Crosse and applied vnto vs by faith not drunke by the mouth for otherwise they shoulde bee excluded from the testament and couenaunt who were not able to come to this sacrament Replie There is a great force in the woord Newe That which was doone in the old testament typicallie is done in the new reallie Aunswere If they adde Therefore doone by the mouth of the bodie they bring in more in the conclusion than was in the antecedent For there was no type in the olde testament which did signifie the eating of Christ with the mouth 2. We inuert their reason Christs bodie was no otherwise eaten in the new testament than in the olde But in the old it was eaten spirituallie onely Therefore in the new also it is so eaten Reply The newe testament differeth from the olde because in that were types in the newe is the bodie it selfe Heb. 9. Col. 2. Aunswere This difference of the old and new testament is no where set downe in holy scripture that Christ is eaten in the old not really and in the newe corporally by the mouth In the places which are alleadged out of the Apostle the bodie signifieth that the shadow was onely of the old testament and was accomplished and fulfilled by Christ Because there the bodie is opposed to those shadowes and further because he calleth it the bodie of christ which kinde of speech sheweth that by Christ was wrought the accomplishment fulfilling of the types or shadowes of the Old Testament Moreouer albeit wee haue Christ exhibited in the newe testament and hee is there borne man yet notwithstanding it dooth not therefore folow hereof that his bodie is in the bread but onely that it is in the new testament 4 They reason from the consent of the Euangelists and sainâ— Paul Matthew as Theophylact calculateth writ his gospel eight yeares after christs assension Marke ten yeares Luke fifteene yeares Paul twentie yeares And all vse the same words A speech that is often vttered with the same wordes is not figuratiue Such is the speech of the Lordes Supper Therefore it is not figuratiue Answere It is false that a speech often vttered in the same words is not figuratiue because when a figure is conspicuous knowen and forcible as this it is reteined Againe the Euangelists repeat the woordes of Christ because hee spake figuratiuely Often though it bee figuratiue is this repeated He shal baptize with the holie Ghost and with fier Ioh. 1. Matth. 3. Moreouer we denie that this speech of Christs Supper was repeated by all in the same wordes 1. Because Matthew and Mark say This is my bloud of the new testament Luke saith This cup is the new testament in my bloud 2. Matthew and Marke say This is my bodie Luke addeth which is giuen for you Paul which is broken for you 3.
are receiued of vs namelie earthly externall and visible signs as are bread and wine and besides these also heauenlie internall and inuisible gifts as are the true bodie of Iesus Christ together with al his gifts and benefits and heauenlie treasures Thirdly that in the supper we are made partakers not onlie of the spirit of Christ and his satisfaction iustice vertue and operation but also of the verie substaunce and essence of his true-bodie and bloud which was giuen for vs to death on the crosse and which was shed for vs and are trulie fed with the selfe-same vnto eternal life and that this verie thing christ should teach vs and make knowen vnto vs by this visible receiuing of this bread and wine in his supper Fourthly That the bread and wine are not changed into the flesh and bloud of Christ but remaine true and natural bread and wine that also the bodie and bloud of christ are not shut vp into the bread and wine and therefore the bread and wine are called of christ his bodie and bloud in this sense for that his bodie and bloud are not onlie signified by these and set before our eies but also because as often as we eat and drink this bread and wine in the true and right vse Christ himselfe giueth vs his body and bloud indeed to be the meat and drink of eternal life Fiftly That without the right vse this receiuing of bread and wine is no sacrament neither anie thing but an emptie and vaine ceremonie and spectacle and such as men abuse to their own damnation Sixtly That there is no other true and lawful vse of the supper besides that which Christ himselfe hath instituted and commaunded to be kept namelie this that this bread and this wine be eaten and drunken in remembrance of him and to shew forth his death Seuenthly that Christ in his supper dooth not commaund and require a dissembled and hypocritical remembraunce of him and publishing of his death but such as embraceth his passion and death and all his benefites obtained by these for vs by a true and liuelie faith and with earnest and ardent thankefulnesse and applieth them vnto those which eate and drink as proper vnto them Eightly that Christ will dwell in beleeuers onelie and in them who not through contempt but through necessitie cannot come to the Lords supper yea in al beleeuers eueÌ„ from the beginning of the woorld to all eternitie euen as well and after the same manner as hee will dwell in them who came vnto the Lords Supper They disagree in these pointes FIRST that one part contendeth that these woordes of Christ This is my bodie must be vnderstood as the words sound which yet that part it selfe doth not but the other part that those words must be vnderstoode sacramentallie according to the declaration of Christ and Paul according to the most certaine and vnfallible rule and leuil of the articles of our christian faith SecoÌ„dly that one part wil haue the bodie bloud of christ to be essentiallie Jn or With the bread wine so to be eaten as that together with the bread the wine out of the haÌ„d of the minister it entereth by the mouth of the receiuers into their bodies but the other part wil haue the body of christ which in the first supper sate at the table by the disciples now to be coÌ„tinue not here on earth but aboue in the heauens aboue and without this visible world and heauen vntill hee descend thence againe to iudgement and yet that we notwithstanding here on earth as oft as wee eate this bread with a true faith are so fed with his bodie and made to drink of his bloud that not onlie through his Passion and bloudshed we are cleansed from our sinnes but are also in such sort coupled knit and incorporated into his true essential humane bodie by his spirit dwelling both in him and vs as that we are flesh of his flesh and bone of his bones and are more neerly and firmlie knit and vnited with him than the members of our bodie are vnited with our head and so wee drawe and haue in him and from him euerlasting life Thirdly That one part will haue all whosoeuer come to the Lordes supper and eate and drinke that breade and wine whether they bee beleeuers or vnbeleeuers to eate and drinke corporallie and with their bodilie mouth the flesh and bloud of Christ beleeuers to life and saluation vnbeleeuers to damnation and death the other holdeth that vnbeleeuers abuse indeede the outwarde signs bread and wine to their own damnation but that the faithful onelie can eate and drinke by a true faith and the fore alleaged working of â—he holie Ghost the bodie and bloud of Christ vnto eternal life OF THE KEIES OF THE KINGDOME OF HEAVEN AND OF EXCOMMVNICATION SEEING it hath beene shewed in the treatise next going before who are to bee admitted by the church vnto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keies wherein besides other things this chiefly is taught How they who are not to be admitted must bee restrained and excluded from the Sacraments least approching vnto them they prophane them The chiefe questions 1 What the power is of the keies giuen vnto the church 2 Vnto whom that power is committed 3 Why the power of the keies is necessarie 4 What that power of the keies committed vnto the church differeth from the ciuil power 5 What order ought to be obserued in exercising the power of the keies 1 WHAT THE POWER OF THE KEIES GIVEN VNTO THE CHVRCH IS THE power of the keies of the kingdome of heauen which CHRIST gaue vnto his church is the office or charge imposed on the church by Christ of denouncing by the preaching of the gospel and church-discipline Gods will and euen of declaring the grace of God and remission of sinnes vnto the penitent that is to them who liue in true faith and repentance but of denouncing vnto the wicked the wrath of God and exclusion or banishment from the kingdome of christ and of casting such out of the church as long as they shall shew themselues in doctrine and life estranged from christ and of receiuing them againe into the church when afterwardes they shall repent Hereby it appeareth that the chiefe and principall parts of this power of the keies giuen vnto the Saints are the preaching of the gospel or ministerie of the word and church-iudgement which is called also spirituall Discipline or iurisdiction And verily necessarilie is Ecclesiasticall Discipline ioined and linked with the ministerie of Gods word Of the ministerie of the word there is no doubt but all the Prophets Christ and the Apostles haue preached Of the iurisdiction of the church likewise it is not to be doubted in as much as Christ himselfe and the Apostle haue both by precepts and practise confirmed and established it Now in both is conteined that power
Therefore that iudgement is not committed vnto the church whereby the godlie maie be distinguished from the vngodlie Aunswere The church doth not iudge of such as are hidden or secrete but of those that are manifest namely of those who shew them selues in outward life profession and this she doth when concerning such she subscribeth to the iudgement of god that is when shee iudgeth of them according to the prescript of Gods word as when out of the woord of God shee pronounceth the obstinate to be condemned as long as they continue such when out of the word of God she absolueth them which shew repentance But to discerne from others such as are close hidden as the church is not able so neither doth she take it vpon her 3 Obiection Christ saith in the Parable of the tares let both grow together vntil the haruest Therefore none ought to bee excluded Aunswere 1. Christ speaketh there of hypocrits who cannot be discerned alwaies from the true seruers of God Therefore his meaning is that hypocrites ought not to be cut off or separated frō the church as whom we know not to be such but that the Angels shall doe this at the last daie 2. Christ distinguisheth there the office of the Magistrate and of ministers Let them grow that is put not to death any which are estrāged from the church For the Ministers may not vse corporal force against any man as may the Magistrate Now if this difference be put the difference which is between the church and the kingdome of the Diuell shal not be taken awaie 4 Obiection Men are to bee forced and compelled vnto good workes The vse of the sacraments is a good worke Therefore they are to be forced and compelled to the vse of the sacraments Aunswere 1. The Minor is not true except it be vnderstoode of that vse which is celebrated by the faithfull otherwise when vnbeleeuers vse the sacraments their vse is no good work The vse of the sacraments is a good work when good moral works goe before this vse And then is it truly called the vse of the sacramentes otherwise it is rather an abuse and prophaning of the sacramentes For when the wicked take the sacramentes they abuse them whence it is that Christ expressely dehorteth the wicked from this good work when he saith Leaue there thine offring before the Altar and goe thy waie 2. The Maior proposition is to be distinguished Men are to bee compelled vnto good woorkes but in their order so that there goe before an enforcing to moral woorks and then follow after an enforcing to ceremoniall works and so is that to bee vnderstood which Christ saith Luk. 14 23. Compel them to come in 5 Obiection We haue no examples of this excluding The Prophets Apostles and Iohn excluded none nay Iohn Baptised a generation of vipers Aunswere The Prophets albeit they could not exclude the wicked from the sacrifices sacraments yet they condemned that wickednesse of theirs in approching thither and made oftentimes long sermons both against the wicked who did approch and against the Church which admitted them vnto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before and John Baptised them onlie who promised faith and repentaunce he baptized a generation of vipers when now they did repent Wherefore although they were a vipers broode whome Iohn baptised yet were they not any longer vipers when they were baptised For Iohn baptised none but such as confessed their sinnes As also he preached the Baptisme of repentance for the remission of sinnes 6 Obiection Jf they are to bee admitted vnto the sacraments which professe faith and repentance the vnbeleeuers and wicked are to be excluded the same shall bee doone after the same manner as it was done by Iohn But John by himselfe alone admitted them who professed faith and repentance vnto baptism and he alone also reiected he impenitēt Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance or to reiect the obstinate Aunswere The reason is not like For Iohn was endued with a Propheticall and Apostolicke authoritie Againe at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had reuolted from it Certaine argumentes assoiled whereby some haue endeuoured to abolish excommunication 1 WHERE the woorde and Sacraments are rightly to be administred there must the authorite of discipline be established But in the primitiue Church and at this day in well ordered Churches the authoritie of discipline is not established Therefore the woord and Sacraments are not rightly there administred But absurd were it so to say therefore absurd also to impose a necessity of discipline on the Church Aunswere These wordes To be rightly administred are doubtfull and haue a diuerse meaning 1. To administer rightlie signifieth so to administer as that the administration wholy agree with the prescript of the Lorde 2 It signifieth to administer not according to the right perfect and exact obseruing of it but so that the administration be pleasing to God profitable for the saluation of the Church In this whole world the Sacramentes are not rightly administred according to the former signification but according to the latter signification they are For albeit there be some blemishes which by reasō of the churches weaknes imbecillity cannot be corrected amended on a sodain yet the administration may please God and profit the Church Albeit wee are neuerthelesse to acknowledge bewail the defects For blessed are they which hungre and thirst after righteousnesse Except these thinges be graunted there will be no pure church in the world We may seeme now to haue sufficiently assoiled this obiection but yet furder also we deny the Minor For the autority of discipline was cōtinued in the Primitiue church shal also continu in an il ordred church but with great abuse as amongst the Papists Reply Jn our Churches in the Heluetian churches Excommunication is not in force Therfore the Minor of the former obiectiō is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neuerthelesse infringed Because in those churches the woord the Sacraments are rightly administred according to the other signification whereof we spake before Chrysostome saith If any wicked person come vnto the Lords table giue not vnto him the Lordes Sacrament the body bloud of the Lord if he wil not beleue signifie it vnto me I will rather leese my life than I will admitte him Excommunication therefore was in force many yeares after Christ 2 That Doctrine which hath neither Gods woorde nor examples is not to be thrust vpon the church But this doctrine hath neither of these Therfore it is not to be thrust vpō the church Ans It hath the word for it Mat. 18.17
doubtfulnesse and corrupt inclination in the Saintes they stand in neede not only of the continuall conduct of gods word but also of the spurres and prouokements of exhortations and of meditation on gods will least either they er in their purpose and counsail or also seeing that which is good be neuerthelesse carried the quite contrary way Psalm 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 19.7 The Law of the Lord is perfect cōuerting the soul the testimony of the Lord is sure giueth wisdome to the simple The statutes of the Lord are right reioice the heart the commandement of the Lorde is pure giueth light vnto the eies Moreouer by them is thy seruant made circumspect and in keepeing of them there is great reward Psalm 119.50 Thy worde is a lanterne vnto my feete and a light vnto my path Ier. 31.33 J will put my Law in their inward partes and write it in their hartes Wherefore wee see also that Christ and the Apostles propound the commaundementes and explication of the law not so much to prophane and wicked men as to the regenerate godly Against this vse of the Law some obiect that place Rom. 7. Ye are dead to the law by the body of Christ that yee should be vnto another euen vnto him that is raised vp from the dead that ye should bring forth fruite vnto God And Gal. 2 I through the lawe am dead to the lawe and that I might liue vnto God I am crucified with Christ Thus I liue yet not I now but Christ liueth in me and in that that J nowe liue in the flesh I liue by the faith in the Sonne of God Hence they conclude If we be dead to the law and are Christs who now liueth in vs then is not our life nowe schooled and ruled by the direction of the lawe but by Christ only But seeing the Apostle himselfe saith Rom. 3.31 That the lawe is not made voide but established by faith this phrase to die vnto the law dooth not signifie to bee exempted from the obedience of the Lawe but to bee freed from condemnation and from the prouokement of sin which the Lawe worketh in the vnregenerate whereas we beeing engraffed into Christ enioy in him both a full satisfaction for our sinnes for which the Lawe condemned vs and the spirit of regeneration bending inclining our heartes not to an hatred of the Lawe wherewith they first did burne but to the studie and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That yee should bee vnto another who is raised vp from the dead that wee should bring forth fruite vnto God Againe wee are deliuered from the Law beeing dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter In the other place Gal. 2. this is the Apostles meaning J through the Law to wit which accuseth sinnes and terrifieth the consciences of men am dead to the Lawe that is cease to seeke for righteousnesse in the Lawe and begin to seeke for it in Christ For this is it which he addeth J am crucified with Christ namely by the participation of Christs merit and the mortification of sinne that J might liue to God according to the will of God expressed in the Lawe For he liueth to God who obeieth God and honoreth him through his obedience But this the doctrine of the Lawe doth not woorke in nature nowe corrupted except wee passe from the Lawe to Christ by faith that hee maie liue in vs and wee in him that is that he may be effectual in vs through the working of his holy spirit first by suggesting speaking cōfort in our hearts of the remission of our sins then by making vs like vnto himselfe by regeneration that the Law may no longer condemne vs and cause wrath but wee may dilight in the law of God concerning the inner man Rom. 7. So then are wee deliuered from the Lawe and die to the Law so Christ liueth in vs that wee beginne to delight in the Law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in vs by his spirite than which was created by our nature darkened and ecclipsed by sinne and described in the law neither is there another spirite author of Gods lawe and worker of our conformity with God in our nature vncorrupted and restored They alleadge also that which is said Ier. 31.31 I wil make a new couenant with the house of Israel not according to the couenaunt that I made with their Fathers Heere they saie That God promiseth not to renue the old couenaunt which is the Law but to make a new which is the gospell Wherefore not the Law but the gospel onelie is to be taught in the church of Christ But it is manifest that the new couenant is not diuerse from the ould as touching the substantiall but onely as touching the accidental partes or conditions and circumstances thereof For although the old shadowes and darke types are taken awaie and a most cleare Doctrine of the prophecie and figures fulfilled by Christ hath succeeded the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old yet notwithstanding there was one and the same manner and waie both of obtaining saluation and of gods spirituall worship in times past that now is Vnto this beare witnesse the wordes themselues of the Prophet Ier I will write in their hearts my Lawe hee saith not another Lawe but the same which in times past I gaue them I wil be their God and they shal be my people J wil forgiue their iniquitie and wil remember their sinnes no more For these conditions of the couenaunt are found as well in the ould as in the new The difference only is that these are not the proper benefits of the Lawe but of the gospel which two parts of the old and new Testament the Prophet here opposeth one to the other calling the lawe the oulde couenaunt and the Gospel the new couenant as beeing the principal part of the couenant and therefore he ascribeth these blessings vnto the newe couenaunt because thereon depended whatsoeuer grace of God befel vnto the olde church and therein are those things more fully manifested exhibited by Christ which were also promised graunted in the old for Christ If then God will write the Law which was first written in tables of stone in the hearts of men in his new couenaunt he doth not abolish but establish the Law by the preaching of the Gospel whereby the harts of men are regenerated that they may begin to obey the Law and therefore hee deliuering heere a difference betweene the Law the Gospel doth so substitute the new couenant vnto the old as that he saith that that part of
Decalogue in speciall that is of the meaning of euery particular commaundement THE FIRST COMMANDEMENT I AM Iehoua the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue no other gods before me This commandement hath two parts a preface and a commandement The preface goeth before being comprehended in these words I am Iehouah the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage This preface belongeth vnto the whole Decalogue because it describeth and discerneth God the Lawe-giuer from all creatures Law-giuers and false gods and farder it conteineth three seuerall reasons why the obedience both of this first commaundement and of the rest which followe is to be perfourmed vnto God First he saith that he is Iehouah whereby he distinguisheth himselfe the true god from all creatures that he may shew himselfe to haue the chiefe right of ruling I am Iehouah That is I whom thou hearest speaking giuing this Law vnto thee am the true God who is and existeth from himselfe and by himselfe giueth vnto other things their being Creator of al things eternall omnipotent author and preseruer of all that are good Therefore obay me Secondly he saith that he is the god of his people that through the promise of his bountifulnesse he might allure vs to obay him God verilie is the God of all creatures as touching both the creating and preseruing and the gouerning of them al but he is the God of his Church by the participation and manifestation of himselfe God then is our God when we acknowledge him to be such as he hath manifested himselfe in his word namely who emploieth his omnipotency iustice wisdome and mercy vnto our saluation or who tendereth vs with an especiall peculiar fauour in his Son For God is saide to be their god whom he loueth fauoureth aboue al others Psal 33.12 Whereupon also the Prophet Dauid affirmeth that nation to bee blessed whose God is the Lord euen the people that hee hath chosen for his inheritance Thirdly he saith Which haue brought thee out of the land of Aegypt as if he should say I am hee who haue manifested my selfe vnto thee and bestowed all these blessings vpon thee This he addeth that by the mentioning of his late and notable benefit he might declare vnto them and admonish them that they were bound therfore to shew thankfulnesse and obedience vnto him This also belongeth vnto vs because it dooth figuratiuelie comprehend implie all the deliueraunces of the church by the mentioning of so famous and noble a benefit And further also this was a type of our woonderful deliuerance atchieued by Christ Nowe when hee saith that hee Iehoua is this god and deliuerer of the Church he opposeth himselfe both to all creatures to Idols challenging all diuine honour obedience vnto himselfe alone according to the exposition hereof deliuered Deut. 6. Jsa 43. and in other places Wherefore it followeth not only that this Iehoua is to be worshipped but that he alone is to be worshipped to be accounted for our God Next enseweth the commaundement Thou shalt haue none other Gods before me The end of this commaundement is the inward or internal woorship of God that is that due honour may bee giuen vnto God in the minde will and heart of man Moreouer this commaundement is in such wise a negatiue and denieth others as that it conteineth also an affirmation Thou shalt haue none other gods Therefore thou shalt haue me that Jehoua which haue manifested my selfe in my Church thy god alone Now to haue god is 1. To know and acknowledge God namelie that there is a god that he is one god that hee is such a god as hee hath manifested himselfe first in himselfe and then towardes vs. 2. To trust in god onelie 3. With great humilitie and patience to subiect and submit our selues vnto god 4. To expect and looke for all good thinges from god onelie 5. To loue god 6. To reuerence and worship god Thou shalt then haue none other gods that is besides me the onely true god And thou shalt not haue them before mee that is in my sight therefore neither shalt thou haue straunge gods in the closet of thy heart which is not close or hidden in my sight but lieth wholy open is altogether manifest vnto me the searcher of the hearts reines The most ready and easie way of explicating each commaundement is to distribute the obedience of euery commandemēt into his vertues as parts adioining afterwards those vices which are opposite vnto the same vertues Here then in the first commandement are signified seuen vertues The knowledge of god Faith Humilitie Patience Hope the loue of god the feare of god These vertues as beeing the partes of the obedience of the first commaundement wee will brieflie and in few wordes vnfolde and declare 1 The knowledge of god is so to iudge of God as hee hath manifested himselfe in his worde and workes and to bee mooued and stirred vp by that knowledge to a confidence loue feare and woorship of the true God Rom. 10.14 How shall they beleeue in him of whom they haue not heard Ioh. 17.3 This is life eternal that they know thee to be the onelie verie god and whom thou hast sent Jesus Christ 2 Faith is a sure and certaine persuasion whereby wee assent vnto euerie woorde of God deliuered vnto vs and whereby we are resolued that the promise of the free mercy of God for Christes sake dooth belong vnto vs and further also it is a confidence receiuing this benefite of God and resting therein being kindled of the hole ghost by the word in our mindes will and hearts and working in them a reioicing in God inuocation and praying vnto God and obedience according to all his commaundements 2. Chron. 20.20 Put your trust in the Lord your god and ye shall be assured 3 Humilitie is to acknowledge all those good thinges which are in vs are doone by vs not to come from any worthines or abilitie of our owne but from the free goodnes of god so by the acknowledging of gods diuine Maiestie our infirmitie vnworthines to subiect submit our selues vnto god to giue the glorie of all good thinges which are in vs to him alone truely to feare god to acknowledge bewaile our owne defects vices not to couet any higher place or condition neither trusting in our owne gifts but in the helpe and assistance of God to hold our selues contented with our owne vocation and calling not to despise others in comparison of our selues neither to let or hinder them in the discharging of their duety but to acknowledge that others also are and may bee made profitable instruments of god and therefore to giue place and honour vnto them not to attribute vnto our selues thinges aboue our force and power not to
of their ancestours 5. He saith that he is a god which sheweth mercie vnto thousandes in them that loue him and keepe his commaundementes And heere hee extendeth his punishment vnto the fourth generation but his mercy vnto thousandes thereby to signifie that he had rather shewe mercy than anger and so by this meanes to allure vs the more to loue him But vnto this promise are opposed manie examples of the godlie whose children and posteritie haue perished Whereunto god himself answereth Eze. 18. That he wil blesse the posterity of the godly if they continue in the good cōuersation godlines of their auncestours but wil punish them if they depart from it If here it be demaunded why hee dooth not conuert their posteritie seeing without his mercy they are not able to follow the godlines of their parentes We answere first Because this promise is not vniuersal but indefinite and therefore God doth not therein bind his mercie vnto euerie particular one of the godlies posteritie but reserueth his Election free vnto himselfe So that as of the posteritie of the wicked he conuerteth and saueth some in like manner also he leaueth of the posterity of the godly some in their naturall corruption and in destruction which all by nature deserue and this he doth to shew that his mercy is free as wel in chusing the posterity of the godly as of the wicked Secondly because he bindeth not himselfe to perfourme the same benefites or all the benefites vnto all the posteritie of the godlie Wherefore he satisfieth this promise when he dooth euen vouchsafe of corporall benefites the wicked and reprobate posterity of the godly Thirdly because he promiseth this felicitie of the posteritie vnto them that loue him and keepe his commandmentes that is to those which are indeede godly and of good conuersation But because the loue of God obedience is euen in the holiest Saintes in this life vnperfect therefore the reward also promised vnto them is vnperfect and ioined with the crosse chastisements among which the wickednesse and vnhappinesse of their posteritie is not the last as maie appear in Dauid Salomon and Iosias Obiection They who keepe Gods commaundementes obtaine mercie Therefore we merit somewhat of God Aunswere God saith J wil shew the mercie Therefore it is not of merit or desert Therefore the obiection is a fallacy putting that for a cause which is no cause For when God addeth this promise that he will shewe mercie vnto the thousand generation of them that loue him and keepe his commaundements he sheweth that he had rather shew mercy than anger thereby to allure vs to loue him This promise and commination is belonging verily to the obedience of the whole Decalogue but is therefore especially annexed vnto this commaundement both that we might know the first and second commandement to be the foundation of al the rest also that God might shew that he is especially angry with the deprauers and corrupters of his worship and punisheth this kinde of sin both in them and in their posterity and contrarily doth blesse also the posterity of them which diligently regard and keepe pure religion or the true seruice and worship of God By this declaration and exposition of the woords of this commandement it appeareth that by the naming of one kind al false worships of God are condemned and contrariwise is commaunded the obseruation of the true and vncorrupt worshippe which is euery internal or external work commaunded of God doone in faith which is persuaded that both the person and the woork please God for the Mediatours sake the chiefe end where of is that due honour may be giuen vnto god whereby we may shew that we acknowledge him alone for the tru god who hath willed this worship to be thus done to him And then is this worship done vnto him when he is so worshipped as himselfe hath manifested in his word that he will be worshipped And these may suffice as touching the exhortation which is adioined to the commaundement nowe wil wee declare those things which belong vnto the commandement it selfe In this second commaundement is forbidden all false worship and the true worship of God is commaunded And this is the end or scope of this commaundement that the true god alone who commaundeth himselfe to bee worshipped in the first commaundement bee rightlie worshipped of vs namely with such worship wherewith it is right and meete he should be worshipped of intelligent or vnderstanding creatures and such as pleaseth him God therefore in this commaundement prescribeth the rule of true diuine worships He forbiddeth not only that creatures or Images be not reputed or woorshipped for God but also that himselfe be worshipped by Images and at Images and when he condemneth the chiefe and grossest and most euident kinde of false woorshippes namely the woorshipping of God at or by Images it is manifest that hee forbideth also the other kindes of false woorshippes seeing this is the heade and fountaine of all the rest Wherefore all woorshippes whatsoeuer are instituted by men not by God in which the same cause of prohibiting or forbidding appeareth are forbidden by the forbidding of this the grossest kinde of the rest and withall a rule is giuen that wee holily and religiously conteine and holde our selues within the lists and tarriers prescribed by God neither ad ought to that woorshippe which God himselfe hath instituted Ios 1.7 Prouer. 30.6 Reuel 32.1 nor maime the same so much as in the least point which also we are in other places expresselie enioyned by the Lorde This commaundement is different from others for that in others the parts of themselues or specialties of diuine woorship are rehearsed but in this al adding maiming and altering of them is forbidden and a rule prescribed that wee keepe our selues within the bonds by god appointed And this studie endeuour and care to worship God after that manner which himselfe hath commanded is the poper peculiar obedience of this commaundement Which is also required in these sayings Deut. 4 Ye shal put nothing to the word which I command you neither shal ye take ought therefrom that yee may keepe the commaundementes of the Lorde your God which I command you Deutr. 12. Whatsoeuer J command you take heed you do it thou shalt put nothing thereto nor take ought therefrom Now as concerning the wordes of the commandement wee are to obserue that there are two parts of this Second commandement The former part forbiddeth Jmages to bee made The second part forbideth to woorshippe them with diuine honour Of the first part we will first speake The first part of the second commandement where is intreated of Images The chiefe Questions concerning Images 1 How far Images may be allowed to be made 2 Why they are to be abolished in Christian Churches 3 How they are to be abolished 1 HOW FARRE IMAGES MAYBE ALLOWED TO BE MADE IMAGES or Pictures are not here simply forbidden because the
vnto him alone to be translated vnto others and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed besides that which himselfe ordained So in this third commandement he forbiddeth the profession of both namely both of the worshipping of any other besides the true God and of any other worship besides the true worship of God and therefore condemneth al such adoration and worship For inuocation ascribeth vnto him vnto whom it is made infinite wisedome and power as who in all places and at all times vnderstandeth and heareth euen the secret groanes of them that call and inuocate on his name and is able to help and preserue al euen besides and against the order of second causes and to giue them those good things which can be giuen onely of him who is the Almighty creatour gouernor Lord of al things Wherefore idolatrous and vaine is the inuocation of Pagans Turkes Iewes and of all who imagine and make vnto themselues another God besides him which hath manifested himselfe in his worde by Prophets and Apostles through the sending of his Sonne and his holy spirite likewise idolatrous is their â—nuocation that inuocate on Angels or on the Saintes departed because they attribute and giue vnto them the honor which is due to God alone Matth. 4. Thou shalt worship the Lord thy God and him onelie shalt thou serue Reuel 19.10 I fel before the Angels feete to worship him but he said vnto mee See thou doe it not I am thy fellow seruant and one of thy bretheren which haue the testimonie of Iesus Worship God So Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra The obiections of the Papists which vse inuocation and praier vnto the Saints departed 1 VNto God onely is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration which giueth vnto God an vniuersal and general power prouidence and dominion but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is veneration and honour is due vnto Saints wherewith we venerate and worship the Saints for their holinesse and merites Aunswere This is but a friuolous shifting For wee detract not neither take away from Saintes either liuing or departed such honour and woorship as is an agnising and celebrating of that faith holines and giftes which God hath bestowed on them and an obeying of that doctrine which they haue deliuered vnto vs from God and an imitating and following of their life and godlines But this honour that they vnderstand and heare in euery place and time the groanes thoughts and wishes or desires of them that inuocate and relieue their necessities is due vnto God only and likewise that through their intercession and merites is giuen vnto vs remission of sins eternal life and other blessinges from God this honour is due vnto Christ onely and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry whether it bee called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by any other name whatsoeuer 2 Whom god honoureth the same must we also honour God honoureth the Saintes Therefore we also must honour them Aunswere We graunt this concerning that honour which god giueth vnto the Saints for therein inuocation is not comprehended as beeing an honour due vnto God alone who saith Jsai 42.8 That he wil not giue his glory to another 3 God heareth vs by his owne power and vertue the Saintes heare vs by grace or by the vertue of God Aunswere God doth not communicate these properties vnto others whereby he wil be discerned from others 2. Chro. 6.30 Thou only knowest the hearts of the children of men And Actes 1. and 15. It is ascribed vnto God as proper vnto him to be the searcher and beholder of harts 4 The Saintes haue by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes and by consequent the knowledge of the thoughts and affections of al that praie vnto them Answere This reason is doubly faulty First the consequence is not of force from a general particularly put vnto a certaine special Wherefore it followeth not that God hath communicated with his Saints a knowledge of harts vniuersally or of the hearts of all that make inuocation albeit it were true which yet we graunt not to be true that hee did communicate some of his prerogatiues or essential properties with the Saintes except it may bee prooued by certaine testimony of Scripture that amongest those some communicated prerogatiues this is also conteined But the contrary hereof hath been already proued Secondly the proofe of the Antecedent drawen from the example of miracles is of no force For there is not any power of working miracles transfused by god into the Saintes neither doe the Saints work these by their owne vertue or by any vertue communicated vnto them by God but are onely ministers of the external works that is of foretellinges or tokens which when the Saints do god doth manifest vnto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue beeing and remaining in himselfe alone work those woonderfull woorks and proper vnto an omnipotent nature and if wee speak truly and properly he it is alone that worketh them The Saints are said to work them by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech as being the ministers of the outward work which god addeth vnto the working of the miracle as a signe of his presence power and wil. Wherefore it doth not hereof follow that either the infinite wisedome and vniuersall knowledge of hearts or other essential properties prerogatiues of god are communicated with the Saintes 5 Ahijah knew the thoughtes of Jeroboams wife 1. King 14. Eliseus knew the thoughtes of the King of Syria 2. King 6. Peter knew the coosinage and fraud of Ananias and Sapphyra Actes 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes Aunswere A fewe extraordinary examples make not a generall rule They knewe these thinges by the gift of prophecie wherewith they were endued by reason of their office and calling which they had and bare for the edifieng of the Church neither yet did they know alwaies neither the thoughtes of al neither by any power within them to behold hearts and minds but through a diuine reuelation from god they knew onely at such a time and such things as was requisite for the profite and vtilitie of the church to be reueiled vnto them But hereof it doth not follow that the Saints departed also are endued with the gift of Prophecy because there is no need thereof in the life to come and they bear no longer that office which they bare in this life neither doth it follow that they behold the minds and hearts of men or vnderstand from god the thoughts affections and
life our obedience being here augmented with continual encreases may bee at length perfected and consummated that so we then may no lesse doe the will of God than it is alwaies doone of the Angels in heauen When therefore we pray That Gods will bee doone in earth as it is in heauen this particle as dooth not betoken the degree but the kind of doing it which is the beginning of performing Gods will And for these causes also dooth Christ ad these words as in heauen that it may be as it were an example of patiēce which we ought to folow that he might propose a goale mark vnto vs whereunto we ought to striue We are to obserue here the difference which is betweene these three former petitions In the first we desire sanctification or the true knowledge worship of god Jn the second the gathering preseruation and gouernement of the church that God would rule vs by his spirit defend and protect vs and deliuer vs from al euils both of crime and paine Jn the third that euery one particularly in their vocation may obey god that is that euery man be with diligence occupied in his proper duty function and direct al things to the glory of God take wel in worth whatsoeuer God sendeth on him Moreouer these three petitions are so linked together that one consisteth not without the other and like as the third petition serueth for the second so dooth the second for the first For the name of the Lord is not hallowed or sanctified except his kingdome come and the kingdom of God doth not come except those means be put whereby it is aduaunced And those meanes are the duties of euery particular mans calling and vocation Wherefore we desire that God will bury in vs euil lusts and desires that himselfe alone will work in vs by his spirit that so we beeing furnished and vphelde with this his diuine grace may fulfil our duty be answerable vnto our calling THE FOVRTH PETITION GIVE vs this daie our daily bread In this petition wee desire corporall blessinges concerning which wee are to obserue these questions 1 Why corporal blessings are to bee desired 2 How they are to be desired 3 Why Christ comprised corporal blessings vnder the name of Bread 4 Why he calleth it our bread 5 Why he calleth it daiely bread 6 Why he addeth This day 7 Whether it be lawful to desire riches 8 Whether it be lawful to treasure vp any thing for the time to come 1 Why we are to desire corporal blessings WE must desire corporall blessings 1. In respect of Gods commaundement which may suffice vs albeit there were no other cause And we haue a commandmēt hereof from God both general and special For christ saith in generall Matth. 7 7. Aske and yee shal receiue And a special commandement he setteth down before this forme of praier which himselfe prescribed vnto vs Mat. 6.9 After this maner therefore praie ye by which commandment Christ also willeth vs to desire Bread or corporal blessinges Now whereas Christ saith Seeke first the kingdome of god again Take no thought what ye shal eat he doth not therein forbid vs to desire corporal blessings but he forbiddeth this distrustfulnes 2. In respect of Gods promise because God hath promised that he wil giue vs thinges necessary for our life and he promised these to no other end than that we shoulde desire them of him he promised thē that we should therby haue a spiritual not a fleshly security Mat. 6.32 Your father knoweth what ye haue need of 3. In respect of gods glorie that namelie there maie be a knowledge profession of gods prouidēce especially towardes his church God wil haue vs to ascribe this praise vnto him because he is the fountain of al blessings benefits that we may not deem these things to come by chance to vs. 4. Because the desiring and expecting of these blessings is the exercise of our confidēce in the promise of grace or it is the exercise of our Jnuocatiō faith hope For we cannot promise vnto our selues corporal blessinges nor desire them except we resolue that we be in fauor except we be assured of spiritual blessings of gods wil towards vs. For these corporal blessings God promiseth to the godlie onely and therefore we must be persuaded that we are of the nūber of them to whom god hath promised to giue them 5. That we maie do the wil of god here on earth which without dayly bread we cannot here do Ps 115.18 The dead praise not the Lord. 6. That the desire of these blessings may be a cōfirmatiō in our minds a profession before the world that God is he who giueth euen the least benefites 7. For our comfort That we may know that the church shal euer be preserued when god heareth vs according to his promise Wherefore we reape great comfort by the desire of corporal blessings because we so acknowlege and certainly persuade our selues that these corporall blessings are tokens to vs of gods fatherly good wil towards vs. 2 How corporall blessings are to be desired COrporal blessings are to be desired 1. with a confidence and ful persuasiō of gods fauor because otherwise god might answer that vve are not of them vnto vvhom he hath promised these things 2. With a conditiō of gods wil pleasure that is vvith a submitting of our vvill to gods vvill because god hath promised these blessings not vvith any determined or definit circumstāces 3. With faith belief of gods hearing vs so that we certainly beleeue that God will giue vs so much as sufficeth 4 To this end as therby to serue god our neighbor They who desire thē not after this sort are not heard that is such things are not giuen them as may tend to their safety and albeit they receiue that which they desire yet are they not indeed heard of god because those things which they receiue are not good and profitable vnto their saluation We are here to obserue that the Lorde commaunded vs in generall to pray for corporall blessings neither hath defined in his worde what corporall blessings he will giue vs and hath with this condition promised to giue them vs namely as the saftie and saluation of euerie one and the manifestation of his glorie requireth The reasons hereof are these 1 Because we oftentimes know not what we aske what is expediēt for vs And often we aske things neither profitable to vs nor seruing for Gods glorie or the saluation of others But God knoweth best what is conuenient and meete for vs for the manifesting of his glory and for the furdering of our owne saluation Seeing then we often erre in desiring corporall blessings God giueth none other vnto vs than such as he knoweth to be meet and profitable for vs. But spirituall blessings god hath promised not in general onelie but both speciallie simply without
distinct Answere The Maior is true of finit persons but not of infinite Obiect 7. The diuine Essence is incarnate The three persons are the diuine Essence Therefore the three persons are incarnate Aunswere Here also are meere particulars whereof nothing can be concluded For the Maior speaketh not of the Diuine Essence generally but particularly as it is the Sonne Obiection 8. The Sonne is Mediatour vnto Iehoua But the Sonne is Iehoua Therefore hee is Mediatour to himselfe Aunswere Here also are meere particulars and therefore nothing concluded For not all that is Iehoua is Mediator Obiect 9. Christ hath a head aboue him Therefore hee is inferiour to GOD and by a consequent hee is not of one and the same essence with GOD. Aunswere Hee hath indeede a Head but that first in respect of his Mediatourshippe secondly in respect of his manhoode Obiection 10. This is saith Christ life euerlasting that they do know thee to bee the onelie verie God Therefore the Sonne and the holie Ghost are not true God Aunswere In this place is opposed not the father to the son and the holy ghost but God to Idoles and creatures Moreouer the particle onelie dooth not belong to the subiect thee but to the predicate God which the greeke Article sheweth Obiection 11. Iehoua is the Trinity The father is Iehoua Therefore he is the trinity Aunswere Iehoua is not taken for the same but varieth in this Syllogisme For Iehoua in the Maior is meant of all three persons in the Minor of one only Reply The father is Iehoua one in number Therefore the father is the Trinitie Heere those diuerse manners of beeing are of no force Aunswere He is one in number of essence not of persons Obiection 12. Where are three one there are four But in god are three one namelie three persons and one essence Therfore there are four in God Aunswere Where there are three and one reallie distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Diuinity are one and the same essence Obiection 13. The same works are atributed to the Father and the Sonne and the holy Ghost in the Scripture Aunswere This hindereth not the distinction of persons For mo persons may concurre to one action the distinct order of woorking beeing obserued Obiection 14. Christ saith Iohn 14. He that seeth me seeth the father Aunswere Christ meaneth not hereby that he is the father but that he sheweth and resembleth the person wisedome omnipotency goodnes and wil of the father in his doctrine and woorkes as it is saide The Sonne which is in the bosome of the father hee hath shewed Againe Who is the inuisible image of GOD. And as himselfe addeth here The father in mee and I in the father Obiection 15. The wisedome and power of the father are not distinct persons from the father but are the father himselfe as also mercie goodnesse chastitie trueth and other properties of God But the Sonne and the holie Ghost are the wisedome and power of GOD Therefore they are not persons distinct from the father but the father himselfe wise and powerful Aunswere There is an ambiguity in the woordes wisedome and power which in the Maior signifie the wisedome and power whereby not only the father but the Sonne also and holy Ghost is wise and forcible or effectuall that is the common nature or essence of the father and the Sonne and the holy Ghost But in the Minor they signifie the persons of the Sonne and the holy Ghost the Son beeing called the wisedome and the holy Ghost the power of GOD because by them the Deitie sheweth foorth and declareth the wisedome and power thereof OF CREATION NEXT vnto the Doctrine concerning God the Doctrine of the woorkes of GOD is most fitly placed as we see to be done also in the Creede The woorks of God are of two sortes Generall and Speciall The general are diuided into the works 1. Of creation the works whereof are read in Genesis to haue bin accomplished in 6. daies are by daily increase furthered and multiplied in the world 2. Of preseruation whereby God still susteineth the heauens and earth and the things that in them are that they fal not to ruine and decay 3. Of administration whereby through his immense and great wisdome he administreth and gouerneth all things These two latter are comprehended vnder the name of his prouidence And therefore next vnto creation is annexed the place concerning Gods prouidence The Special woorkes of GOD are those which are wrought in the Church and company of his elect and chosen to iustifie sanctifie and glorifie them and are either works of Reparation or restoring whereby hee repaireth al things which for the sinne of man are subiect to corruption or of perfection and accomplishment whereby hee bringeth all things to their certaine appointed end The principall questions of creation are these 1 Whether the world were created of God 2 How it was created 3 For what cause it was created 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diuerslie vsed in the Scripture 1. It signifieth the vniuersal frame of all thinges namelie Heauen and Earth and al thinges which are them visible and inuisible besides God himselfe 2. Woorldlie concupiscences 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect Here we consider it in the first sense To create signifieth 1 to ordaine or constitute as the latines vsed it creare Consulem to create a Consul 2 To make something of nothing without any motion with a becke or woorde only So is it taken in this place 3 The continuating of creation or creation continued Which is the prouidence of God That the worlde hath not beene from euerlasting but had when it seemed best to the creatour according to his eternal counsel and wil a beginning once and was created of that only true God who hath manifested himselfe in the Church that he is the eternal Father and Sonne and Holy Ghost we know First by testimonies of holy scripture as by the whole historie of the creation set downe by Moses Likewise out of other testimonies of Scripture verie many Psalm 33 6.9 By the woorde of the Lorde were the heauens made and all the host of them by the breath of his mouth Ps 104.113.124.136.146 Isay 44. Act. 4. 17. He spake and it was doone he commaunded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull woorkes of God and the principall partes of the woorlde created by God are proposed to be considered of vs that through the consideration thereof wee may learne to put our trust and confidence in God For to this purpose did the Lord himselfe propose vnto Iob his marueilous and incomprehensible woorkes conspicuous in heauen Iob. 38. 39. and earth other thinges also
created by him to declare his iustice power and prouidence The creation of the worlde proued by reason not onely by testimonies of the sacred word Furdermore besides testimonies of Scripture almost innumerable it is confirmed also by firme and true reasons that the world was created of God First The autoritie of God himselfe auouching the same in his word Secondly The originals and beginnings of nations and peoples shew it which could not be faigned of Moses whenas some remēbrance and memoriall of them was then extant amongst manie which yet in processe of time perished Thirdly The noueltie and latenesse of all other histories compared with the antiquity ancientnesse of the sacred storie Fourthly The age of men decreasing which sheweth that there was greater strength in nature at the first and that not without some first cause it hath decreased hitherto Fiftly The certaine course race af times euē from the beginning of the world vnto the exhibiting of the Messias Vnto Testimonies of scripture come also argumentes drawen out of nature it selfe First The order of things instituted in nature which must needes haue beene produced and framed by some intelligent minde farre superiour to all thinges Secondly The excellencie of the mind of men and Angels These intelligent mindes haue a beginning therefore they haue it from some intelligent cause Thirdly The principles or generall rules and naturall notions ingenerated in our minds Fourthly The tremblings of conscience in the wicked Fifthly The constitution and founding of common weales Sixtly The endes of all thinges profitablie and wiselie ordeined Therefore by some cause vnderstanding ordaining them Seuenthly The verie order of causes and effectes which cannot bee carried backward or forward infinitly for then neuer should the end be come vnto or the effect produced Lastly those other arguments and reasons also which proue that there is a God prooue in like manner that the worlde was created of God And although out of Philosophie or those generall principles which are naturallie knowen it cannot bee knowen or shewed Whether the woorlde was created from euerlasting or in time and also Whether it was to haue beene created or no Likewise Whether it shal endure for euer or no and whether it shall remaine the same or is to bee chaunged for these thinges depend onely vpon the will of God which is onely declared to the Church in his worde yet notwithstanding it may bee knowen by the light of nature sithence the woorlde was that it was by God alone produced out of nothing For euen the sounder philosophers are enforced to acknowledge that GOD is the cause efficient or maker of all other thinges which are Therefore hee was the maker both of the first matter of all thinges and of those celestiall and heauenlie spirites and of the soule of man But these thinges are not produced by GOD out of any matter Therefore out of nothing Wherefore whatsoeuer argumentes are brought of Philosophers against the creation of the woorlde it is easie to perceiue that those were not framed out of true philosophie but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God bee discerned from creation God not idle before the world but contemplating from euerlasting his owne wisedom 1 Obiection God say the Philosophers could not bee from euerlasting idle But the world not beeing created he should haue beene idle Therefore the worlde is eternall Aunswere First the Maior is false If it be all one with them to bee idle and not to administer and rule the worlde For GOD created the worlde most freely which beeing not created hee should neuerthelesse haue beene no lesse perfect than he is now whē it is created as who for euer is most perfect of himselfe and in himselfe Secondly the Minor is also false If they meane by idle him who doth nothing at all For God before the creation of the woorlde did contemplate and beholde from euerlasting his own wisedome hee begot the Son from him flowed the holy Ghost he chose vs to euerlasting life hee decreed to produce create the worlde in time Thirdly It is impietie to rush and breake in into the secrets of god who hath prouided and prepared hel for curious seekers or searchers what God did before the creation of things Motion goeth before anie moueable thing which is generated but not before that which is created 2 Ob. They collect arguments also whereby to prooue that this motion or mutation of things which nowe is hath beene from euerlasting Whatsoeuer can any way be mooued or changed say they that either hauing bin such from euerlasting hath admitted no change or motion which were absurd is also denied of vs or hath beene made such by some generation motion But there is no motion or change except there bee some thing before which can be mooued and changed Wherefore no motion of anie thing can be brought which some other motion hath not gone before and so there shall bee no beginning of changes mutations But there is an vntrueth an vnsufficient enumeration in the Maior for that they imagining that thinges coulde neuer be produced out of other but by generation take away from god the power of creating what he wil euen out of no matter preexistent or being before Wherefore our aunswere is that Motion goeth before a mooueable thing which is generated but not which is created There went not any motion before the first beginning of motions in nature but onely the creating will of God 3 Obiect All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is remooued the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnes before the first motion that euer was in the nature of things Therefore there must bee some motion or mutation whereby the cause of that quietnes was taken away so there shall bee no mutation which may be said to be the first Auns The maior is true of the mutation entercourse of things now begunne after the creation but not of the first orignal of these mutations changes which we now see in the world For the let stay of them was then the will of God only which is not taken away but being the same standing immoueable from euerlasting to euerlasting beginneth effecteth the beginnings ends mutations or motions of things and also quietnesse or cessation a continuance in the same state most freely without any mutation or change of himself Seing then this his diuine wil alone beginneth the motion mutation of things without second causes as hee did in the creation of the worlde it was not onely not necessary but not so much as possible by reason of the eternitie and immutability of the diuine wil that there should be any other
7. Christ is a perfect Sauiour because he hath saued and reconciled to god whole man Therefore our corrupt bodie also shall be raised by Christ and rise againe 8. Christ is not of lesse force to saue than Adam to leese Nay Christ hath restored vnto vs al that which Adam lost destroied by sinning yea and far more and greater things by his merit Adam had lost from vs among other gifts the eternall life also of our bodies Therefore Christ hath restored it vnto vs and consequently we shall certainely rise againe 9. God is the God of whole man This reason Christ also vseth against the Sadduces Mat. 22.31 Haue yee not read what is spoken vnto you of God saying I am the God of Abraham and the God of Jsaac and the god of Jacob God is not the god of the dead but of the liuing And so God is the God of whole man not of a part onely For if he were God of a part that is of the soule onely he were not perfectly and fullie our God 10. He published his lawe vnto man after the fall Therefore hee will haue man once keepe it But that is not done in this life Therefore it shall be done in the life to come and therefore men shall rise againe 11. The wages of sinne is death Therefore sinne being abolished death shal be abolished and so death being abolished we shall rise againe vnto euerlasting life To this end also our bodies were made that in them as temples the holy Ghost might dwell for euer 4 For what end the Resurrection shall be THE last end of the Resurrection is gods glorie The endes of the resurrection 1 Gods glorie For to this end shall the Resurrection be that God may manifest and together fullie and perfectly exercise both his mercy towards the faithful and his iustice toward the reprobate and so may declare the vnutterable certainty of his promises The next and subordinate end to the former is the saluation and the glorie of the Elect and of the contrarie 2 The saluation and glorie of the elect and the damnation of the reprobate the damnation and punishment of the reprobate For the Elect or Saints of god shall rise to euerlasting life Reuel 3.21 To him will J graunt to sit with me in my throne Reuel 7.13 They shall be araied in long white robes Dan. 12.3 They shall shine as the Sunne But the wicked shall rise to be drawen to euerlasting paines and torments Mat. 25.41 Depart from me yee cursed into euerlasting fire which is prepared for the Diuel and his Angels and a little after And these shall goe into euerlasting paine and the righteous into life eternall Obiection Christs Resurrection is the cause of our Resurrection and also the benefite of Christs Resurrection is our Resurrection But this cause and this benefite belongeth not to vnbeleeuers and Jnfidels Therefore they shall not rise Aunswere This whole reason is graunted namely that the wicked shall not rise because of Christs Resurrection but hence it foloweth not that they shall not rise because they shal rise in respect of another cause which is that they may be punished There is but one end indeede of our Resurrection in respect of God which is his glorie but the manner of comming to this end is diuers 5 By whom the Resurrection shall be The Resurrectiō by Christ THE Resurrection shall be by Christ for by the force and vertue of Christ our Sauiour we shall rise Joh. 6.44 J will raise him vp in the last day Which speech of Christ is to bee vnderstood of the bodie For hee doth not raise vp the souls because they die not Now Christ man shall raise vs though by the vertue of his Godhead Joh. 5.28 The houre shall come in the which all that are in the graues shall heare the voice of the Sonne of man Act. 17.31 God hath appointed a day in the which he will iudge the world in righteousnes by that man whom he hath appointed whereof he hath giuen assurance vnto all men in that he hath raised him from the dead And hence ariseth vnto vs great consolation and comfort Because he is true man who shall raise vs he will not neglect his owne flesh and members but wil raise them euen vs will he raise to eternal life for which cause he tooke our flesh and redeemed vs. Obiection But the father is saide to raise vs yea to raise Christ himselfe Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies because that his spirite dwelleth in you Therefore wee shall not bee raised by Christ nor by the power of Christ Answere The Father shall raise vs by his Sonne mediately But the Sonne shall immediately raise vs with his spirit as being our only Redeemer Phil. 3.20 We looke for our Sauiour from heauen euen the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all thinges vnto himselfe But the spirite shall immediately raise vs by himselfe 6 How the Resurrection shall be At the resurrection 1. The dead shall bee raised 1 THE dead shall bee raised with a shoute and with the voice of the Archangell with the trumpet of god and shal be presented before the high and most iust iudge Iesus Christ The resurrection therefore shall bee in glorious manner and openlie not fearefullie nor in secret and shall bee far other than that which was wrought in some men at the resurrection of Christ For it shall bee done all beholding it yea with the exceeding ioy of al the godly with the exceeding feare and trembling of the wicked 2. They who then shall remaine aliue 2 The liuing shall bee changed shall bee in a moment of time changed and bee made of mortall immortall Read Cap. 15 of the former to the Corinthians and Cap. 4. of the former to the Thessalonians 7 When the Resurrection shall be THE Resurrection shall be in the end of the world In the last day Joh. 6.40 J will raise him vp at the last day This question is to bee helde and proposed of vs that our faith bee not troubled while wee are forced to expect and tarry or that we may not imagine to our selues any certain time when we thinke these things wil happen and so beginne to doubt and thinke our selues to be deluded when those thinges fall not so out nor come to passe at the time appointed by vs. This question maketh for the increase of hope and faith in vs. 8 What bodies shall rise THese selfe same bodies shall rise The same bodies shall rise Iob. 19 26. Eph. 6.8 2. Cor. 5.10 and not others created of christ as the Anabaptists will haue it For Iob saith Jn this flesh shall J see my Lord. And the Apostle saith Euery man shall receiue in his bodie according to
that hee hath done If then the bodies which haue sinned shall receiue accordingly not other bodies but the same shall rise And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen Wherefore seeing our bodies shall rise no other bodies shall rise or bee quickened than those which haue fallen and are dead or no other than those which doe fall and die How flesh and bloud i◠denied the heauenly inheritance Obiection But saint Paul saith that flesh and bloud cannot inherite the kingdome of god Therefore our bodies cannot possesse the kingdome of god because they are flesh and bloud Answere The flesh oftentimes signifieth some qualitie or the substaunce in respect of some certaine qualitie So flesh that is being sinfull and corruptible shall not possesse the kingdome of God but our flesh then shall no more be able to sinne neither shall it bee corruptible Obiection 2. Our bodies shall be spirituall 1. Cor. 15.44 Jt is sowen a naturall bodie and is raised a spirituall bodie Therefore our bodies shall not then haue the properties of our flesh Aunswere In what sense our bodies shall bee spirituall They shall bee indeede spirituall but shall not haue all the properties of a spirite but some onely because they shall bee agile and quicke mightie and vncorrupt and indeede are therefore chieflie called spirituall because they shall be guided by the spirite neither shall any more the naturall life remaine in them That this is true is apparent by these reasons 1. The Apostle himselfe addeth This corruptible must put on incorruption 2. Hee calleth it a spirituall bodie but a spirite is no bodie 3. Jf anie bodie after the resurrection should be so spirituall as not retaining at all anie bodilie properties then surelie Christs bodie should haue beene so but now he saith to the Apostles Luk. 24.39 Handle me and see for a spirite hath not flesh and bones as ye see mee haue Obiection 3. How are wee saide to beleeue the resurrection when as yet wee are saide to hope for the resurrection to come Answere We are saide to hope for the resurrection as it is an effect of Gods counsell wee are saide to beleeue it as it is the counsell it selfe and purpose of God 9 Whether the soule be immortal The causes for which this Question is to bee moued Mat. 22.23 2. Tim. 2.17 BEsides that this question belongeth to the Article of the Resurrection the explication also thereof in it selfe shal not be altogether vnprofitable or fruitlesse For not now onely doe they beginne to dispute against the immortalitie of the soule but the Sadduces also denied it as they likewise that said the Resurrection was past alreadie vnto him that beleeued neither made anie other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists denie the immortalitie of the soule Moreouer Paul the third Pope of Rome when he was breathing out his soule and readie to dy said that now at length he should trie know three things whereof in his whole time he had much doubted 1. Whether there were a god 2. Whether soules were immortall 3. Whether there were any hel Wherefore it ought not to seeme straunge if this question be moued neither shal it bee altogether vaine and needelesse both because it serueth for the controuling and refuting especially of Epicures and also because it maketh for the better vnderstanding of some places of holy Scripture But because there haue beene and euen nowe are who haue taught that the soule of man like as of bruite beastes is nothing else but life or the vitall power arising of the temperature and perfection of the bodie and therefore dieth and is extinguished together with the bodie and as some of them speake who wil seeme to beleeue the resurrection of the dead doth sleepe when the bodie dieth that is is without motion or sense vntil the raising of the bodie which indeede is nothing else than that the soule is mortal that is a meere qualitie onlie in the bodie and when the bodie is dissolued becommeth nothing because if it were an incorporeal substance it could not be without sense and motion against these we are to holde the recordes of Gods woorde and writ concerning the spiritual and immortal substaunce of mans soul The soule an in corporeall substance That the soule of man is not onely a forme or perfection or temperament or force and power or an agitation arising out of the temperature of the bodie but a substaunce incorporeall liuing vnderstanding dwelling in the bodie and susteining and moouing it these places following of holy Scripture doe shewe Psalm 48. His soule shal be blessed in life Heb. 12. God is called the Father of spirites And it is saide of the faithfull Yee are come to the celestial Ierusalem and to the companie of innumerable Angels and to the spirites of iust and perfect men 1 Cor. 2.11 No man knoweth the thinges of a man saue the spirite of a man which is in him In these and the like places of Scripture both the soule of man is called a spirite and the properties of a liuing vnderstanding substance are attributed vnto it Wherefore to no purpose doe the aduersaries of this doctrine oppose those places in which the name of the soul is taken for the the life and wil of man as Matth. cap. 6. The soul is more woorth than meate Iob. 13.14 J put my soule in my hand For by the fore-alledged places it is manifest thnt this is not general but is vsed by a * Metalepsis figure of speech whereby we cal the effect by the name of his cause Now the immortalitie of the soule is prooued by manifest places of holie Scripture 1. Luk 23.43 The soule immortall Christ hanging on the crosse said to the theefe this daie shalt thou be with me in Paradise But he could not be there in bodie because that was dead and buried Therefore his soule was gathered with Christs into Paradise and so consequentlie the soul liueth 2. Paul saith Phil. 1.23 I desire to be loosed and to be with christ he speaketh of the rest ioie which he should enioie with christ But they who feele nothing what can their ioie or happinesse bee Wherefore they also are refuted in this place who saie mens souls sleep so withall denie the immortality of the soul 3. Wised 3.1 The souls of the iust are said to be in the hands of god 4. Matt. 22.32 God is not the god of the dead but of the liuing Therefore the soules liue 5. Luk. 23.46 Into thy hands I commend my spirit 6. 2 Corinth 5.8 When we remoue out of the body we may goe vnto the Lord. Wherefore the soules sleep not as some Anabaptistes wil haue thē but enioie immortall life and celestiall glorie with the Lorde 7. In the Reuelation cap. 6.10 The soules of the godly that were killed are said to