of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
to and fro to seek the word of the Lord and shall not finde it We now see the nation of the Jewes which the Lord honoured with so many excellent titles and priviledges with so great successe and miracles exalted it far above all other mortall men now to be more abject than the meanest of all men and so grosly strangely grown blind amidst the noone-day-light of the Prophets preaching that the example thereof duly considereed may not to say move laughter or anger strike a terrour into us The cause of this so great an evill we heare the words of the Prophets and of Christ himself to averre to have bin their contempt and neglect of the sound doctrine concerning God our salvation Joh. 5.43 I come in my Fathers name and yee receive me not If another shall come in his own name him will ye receive I forbeare the recitall of other examples only one will I touch which is of the kingdom of England which a little before was most flourishing and happy Englands Manian persecution and that not only because it is a very sad example but also because there is not one in this our assembly that is such a youth but that it fell out in his daies For in this our age the knowledge of the divine truth was given to England and in the reigne of Edward the sixt the Church and Schooles were excellently constituted in a flourishing estate And when the King was seventeen yeare old hee was beautified with piety vertue and learning far above the modell of that age so that nothing in the most glorious kingdome was more glorious than the King so that this kingdome came behind no part of the whole world in happines But on a suddain this Edward a Prince of great hope being taken out of this life the Papal tyranny soon again surprised his kingdom the most glorious Churches were cruelly wasted with imprisonments banishments fire sword and men of eminent learning holines without any respect of age sexe or dignity some of them haled to the fire and other most cruell punishments and others cast out into all corners of the world It was now onward in the fift yeare whiles these calamities continued there But I rather acknowledge and bewaile our owne sins than take upon me the judging of others The cries of the English banished which I heard with these eares are not out of my hearing wherewith they complained of the unthankfulnesse security and surfeit of the Gospel that had seized upon their Nation But doe wee looke to it better to manage our condition would God we did When Pilate mingled the bloud of the Galileans with their sacrifices saith Christ Luke 13.3 Vnlesse yee repent yee shall all likewise perish The tumults and ruines of Empires by which the Church is shaken are before our eyes threatning us the theevish Turkes gape after us endeavouring with might and main to take Christ from us and to obtrude upon us their Mahomet and we heare that daily they prey upon our neer bloud drawing away Christian youths to their filthy and blasphemous society and to make a breach in upon us The abomination of the kingdome of Antichrist curseth us and crieth out that we are to be destroyed And there are more heresies and depravations of the truth hatched and increased within without the Church like Hydraes heads than can be numbred Isay 1.2 Rom. 9.10 And now verily is that fulfilled that unless the Lord preserve unto us a seed we shal be like to Sodom Gommorrah nothing of us remaining Let us not be now so stupid or such haters of our selvs as not to be moved with these things Let us seek the Lord whiles he may be found Isay 55.6 Let every one enter into a serious consideration of his own salvation to hold fast in our hearts those things which we collect and are fitted pertinently unto the same that if the world broken to peeces should fail yet the ruines thereof should not affright us These things we have spoken of do concern al men but chiefly our order of Scholars For all that ever instructed or governed schooles or have bin imployed in those things or would have others to be imployed have agreeed upon this That they that are brought up in the schools should be not only more learned but also more godly Which being so let men acknowledge that a school is a company according to Gods ordinance Scholars should have learned godlinesse or godly learning teaching and learning the doctrine necessary for mankind concerning God and other good things that the knowledge of God among men may not be extinguished but the Church may be preserved 8. Motive that doctrine 〈◊〉 be the maâ—k of the Church chiefly of the Schooles many may be made heirs of eternall life discipline may be upheld and men may have other honest benefits by the arts Therefore we swerve far from too far from our scope or marke unlesse we be setled in this purpose that we ought to be busily imployed in these Ant-hils and Bee-hives of Christ not only to be more skilled in learning but also more adorned with a good and holy conversation that we may be more acceptable to God and men And it is apparent in the Church that all instruction without the doctrine of godlines is nothing else but an erring and a withdrawing from God from true good true righteousnes true salvation For whatsoever we do not to the glory of God whatsoever we do not in the name of Christ Jesus whatsoever we do not of faith the holy spirit pronounceth as sinfull vile and condemned of God When therefore this doctrine is put out of the Schooles of the Church then not only nothing can be taught concerning true perfect vertue such as God requires but also those other few and obscure doctrines left behind of bad would make us far worse not by reason of their being amongst us but the want of those things without which nothing is holy and sound And although the consent of all men of sound judgement should satisfie us in this matter yet the divine Commandement John 5.35 2 Tim. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding us to search the Scriptures to attend to reading and rightly to divide the Word of God should be of more weight unto us And because none can orderly and plainly distinguish and lay open the speeches of the Prophets and Apostles and the parts of Religion without the instructions and exercises of the Schooles who doth not see with how neere a tye the study of godlines is knit unto the Schooles That therefore which is the chiefe work amongst men and cannot be performed of us without the help of the Schooles we judge to be chief in the Schooles namely the understanding interpretation of the Prophets Apostles And seeing there is afforded unto us Scholars more ability and opportunity of more exact knowledge of Religion than
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
and consolations whereby he plainly teacheth whom and what he will be acknowledged and published by us to be and that hee is not acknowledged or worshipped of any but of them who think according to his word both of him and his will neither is the true knowledge of him found elsewhere then in this word The certainty of this position is hereof most manifest for that all those who imagine God to be other in essence or nature or will then he hath testified himself to be in his own manifestations and revealings do not imbrace and worship at all the true God but another thing of their own framing in stead of the true God according to these sayings Ye worship that which ye know not wee worship that which wee know Joh. 4.22 5.23 for salvation is of the Jewes He that honoureth not the Son the same honoureth not the Father which hath sent him Galat. 4.8 But then when ye knew not God ye did service unto them which by nature are not gods Ye were at that time without Christ Ephes 4.12 and were aliens from from the common-wealth of Israel and were strangers from the covenant of promise and had no hope and were without God in the world Whom ye then ignorantly worship him shew I unto you Acts. 17.23 1 John 2 23. Whosoever denyeth the Son the same hath not the Father But against these things seemeth that to be which Paul saith Rom. 1.19 20. That that which may be known of God is manifest also in men estranged from Christian Religion for that God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are seen by the Creation of the world being considered in his works to the intent that they should be without excuse And Acts 14.15 That God in former ages did not leave himselfe without witnesse and that out of the whole nature of things but chiefly by the minde of man and the difference of things honest and dishonest and by the punishments of the wicked it may in some measure be gathered not only that there is a God but also what he is and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of God But to these objections we answer that there are indeed some true things concerning God manifested otherwise also then by the word delivered to the Church but by them notwithstanding who is the true God cannot be shewed Two causes why tâ—eglimsle of nature is not sufficient to shew who is the true God and that for two causes For first Those things by themselves are not sufficient for to the knowing of the true God it is requisite that we know and professe not somethings only but all things which he openeth of himselfe and would have known Moreover These selfe same true testimonies of God also which remaine in mens mindes and in nature all they by reason of a naturall blindnesse in them and pravity doe many wayes corrupt who in weighing them follow not the light and interpretation thereof drawn from the word of God delivered to the Church when as even of these which might be known by the help of nature many things they do not know many they faine of their own which have nothing agreeing with the nature and will of God and those things which they doe retain and in shew of words professe they farre otherwise understand then they are proposed of God and declared in his word and in the Church understood and so beholding and sounding in their mouth true sentences and sayings concerning God conceive neverthelesse and foster false opinions of him in their mind This answer S. Paul himself expresseth when he addeth Rom. 1.20 21. That they are inexcusable because that when they knew God they glorified him not as God The â—oâ—ce of nature concerning God neither to be rejected no contemned other in â—esned of sufficiency 〈◊〉 â—â—â—-construing Now albiet Philosophicall wisdome cannot therefore shew who is the true God for that concerning the essence nature will and works of God so much as is necessary to be known it doth not teach and is diversly depraved by men so that out of the Church remaineth no true knowledge of God yet neverthelesse that voice of the nature of things concerning God ought not for these causes to be rejected as false or contemned as fruitlesse for neither is that straight wayes false in it selfe which is perversly construed of men neither fruitlesse for all things nor to all men which availeth the reprobate nothing at all to everlasting salvation For God will also out of the Church bridle the lewd and dissolute by the testimonies which their conscience and punishments give of his will anger and judgement and according to them will he have the life and manners of men ruled He will have mans corruption and his justice made more conspicuous and cleer in punishing them who stubbornly withstand the known truth He will by naturall testimonies mens consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church as it is said that men were therefore placed in the theater of the world Acts 17.27 That they should seeke the Lord if so be they might have groved after him and found him Hereof fee Damâ—â—â—en iâ—◠〈◊〉 orthâ—â—â—id Basil â—o 4. conâ—â—unom Rultice Diaconâ— c. 3. 〈◊〉 Acephal 〈◊〉 thesâ— cap 1. ◠〈…〉 a. cap. 5. 〈◊〉 Meâ—aâ—â— 12. c. 7 〈…〉 somâ—â—â— Scipâ—oms He will also have them who are converted to him to be more confirmed by the consent of nature and the word as the often alledging of naturall testimonies in the Scriptures declareth Lastly hee will the imperfection of naturall knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himselfe in his word God cannot be defined 1. Because he is immense 2. Because his essence is unknown unto us yet some way he way be described according to the measure which himself hath revealed of himself and that so that the description of him shall comprehend such attributes or properties the persons and principall works of the Deity as by them the true God may with halfe an eye be discerned from idols The description of God according to Philosophy The description of God according to the â—uâ—es of Divinity Philosophically he is described on this wise God is an eternall mind or intelligence sufficient in himselfe to all felicity most good and the cause of good in nature But Divinity hath taught the Church of God a more full and ample description of him which is in this sort God is a spirituall essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe immutable and of an immense power wisdome and goodnesse just true chaste mercifull bountifull most free angry and wroth with sin which essence is the
sharp and bitter one thereby to recall him from making his expedition to war and to punish him for not obeying by delivering him to be seduced by the divell the false Prophets fore-told victory to flatter him the divell to destroy him and to die Why chastity is one of Gods properties Chaste There is made also mention of Chastity in the former description of God because amongst his especiall and most notable differences whereby he may be discerned from divels he will have truth to be and chastity for as God will be acknowledged to be true and will have truth loved of us that it may certainly appear that hee is and what he is and that men may think and speak the truth of him and through his knowledge be partakers of everlasting life so the divell attempteth to fill the world with lies that hee may both darken the glory of God and by forging lies of God destroy mankind Whereupon the holy Ghost is called the Spirit of truth John 8.44 but the divell a lyar and murtherer from the beginning and the father of lyes And as God both by reason of the exceeding purity of his nature Ephes 5.23 Ezek. 16. Hos 2. as also because hee will have the spousall love and conjunction of marriage to be the image of the unspeakable love and spirituall conjunction between him and the Church will therefore have it accounted sacred and holy amongst men and as in these respects hee is the lover and author of chastity and doth most severely detest and punish all uncleannesse both internall and externall which is repugnant to this order as the examples of the Sodomites of the tribe of Benjamin and others of all other ages and nations testifie So the divell both for his impurity and also because whatsoever God would have held most holy and venerable that for the hatred he beareth to God hee studieth most to deprave and most foulely to deform endeavoureth with obscenity and filthinesse horribly to pollute mankind and to withdraw them from God Therefore it is said This is the will of God even your sanctification 1 Thess 4.3 4. and that you should abstain from fornication that every one of you should know how to possesse his vessell in holinesse and honour Arguments of the mercy of God in preserving his creatures Mercifull The mercy or favour and inclinable will of God to preserve his creature and especially mankinde the Scripture proposeth unto us opened by these degrees 1. That hee taketh delight in the salvation of all but in the destruction of none As I live saith the Lord God I desire not the death of the wicked but that the wicked turn from his way and live 2. That he deferreth mitigateth Ezek. 33. and taketh away punishments inviting all men by his long-suffering to repentance if not one way yet by the testimony of their conscience hereof hee is said to be slow to anger Exod. 35.6 3. That he debaseth himself to relieve our infirmity both by inward and outward supplies as by his Spirit word oathes sacraments and miracles 4. That hee imbraceth with singular love his chosen so that hee saveth and delivereth them for ever from sin and all evils and comforteth them also in afflictions Repl. God shall wipe away all tears from their eyes Rev. 7.17 21.4 Isa 49.15 Though a woman should forget her child yet will I not forget thee 5. That he chose rather to bring to passe this our delivery even by the incarnation and death of his only begotten Son then that all mankind should perish So God loved the world John 3.16 that he gave his only begotten Son 6. That he promiseth and performeth all these things of his own free goodnesse I will shew mercy to whom I will shew mercy Exod. 33.19 Isa 43.25 and I will have compassion on whom I will have compassion I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sins 7. That hee doth these things towards sinners who not onely were unworthy of them Rom. 5.10 but also who are his deadly enemies When wee were enemies we were reconciled unto God by the death of his Son They also of the wiser sort which are out of the Church are compelled to attribute mercy unto God because they see him so mercifully to spare sinners â—am 3.22 whereupon Jeremie saith It is the Lords mercie that we are not consumed because his compassions faile not But because the perfectnesse of Gods justice and the privity of their own sins doth not permit them to conceive any firm perswasion of Gods mercy towards them neither know they ought concerning the salvation of men by the death of his Son therefore are they not able either constantly or wholly to agnise Gods mercy Object 1. Mercy is a kinde of griefe or sorrow Therefore there is sorrow and griefe in God Answ The names of affections when they are attributed unto God by an Anthropopathy they do not signifie any passion or change in God but an unspeakable either dislike or liking of the objects God therefore is said to be mercifull 1. Because he is against the destruction of his creature 2. Because he doth those things which mercifull men are wont to do Isa 1.24 Prov. 1.26 Object 2. God seemeth sometimes to rejoyce in revengement Ans He rejoyceth not in the revengement or punishment but in the executing of his own justice Isa 27.11 Object 3. It seemeth in some places of Scripture that Gods mercy doth not extend it selfe unto the wicked Ans This is to be understood of that degree of mercy wherewith he imbraceth his chosen And yet he spareth also the wicked neither rejoyceth at their destruction Object 4. But yet he saveth not all whereas hee is able to doe it Therefore he is not exceeding mercifull neither mercifull towards all Answ He doth not save all for most just cause for his mercy is so to be exercised that it hinder not the execution of his justice Object 5. He doth not take mercy on any or receive any into favour without the satisfaction of his Son Therefore hee doth it not freely Answ That which is concluded doth not follow because God of his free grace giveth this satisfaction it selfe and applyeth it unto us Now hee giveth a thing freely who giveth the price of a thing for which the thing it selfe is given In what the boundtifulnesse of God is seen Bountifull God is also called bountifull 1. Because hee createth and governeth all things 2. He is the only fountain of all good things 3. which befall to all creatures 4. Yea to the wicked 5. Of his goodnesse love and free mercy towards all creatures 6. But especially towards mankind which he hath made according to his image and for whose sake he hath created all other things 7. But in them also chiefly towards his Church to whom hee hath opened himself
be conformed and like to God as it is said He saw all that he had made and loe it was very good Gen. 1.31 Psalme 103.20 And of the good Angels it is said Ye his Angels that excell in strength and do his commandements in obeying the voice of his word Their Angels alwayes behold the face of my Father which is in heaven Mat. 18.10 22.30 Luke 9.25 Esa 6.2 The elect shall be in the resurrection as the Angels of God in heaven They are called holy Likewise Seraphin that is flaming or shining namely with purity and divine wisdome and with the love of God But of the bad Angels it is said Hee abode not in the truth The Angels which kept not their first estate John 8.44 Jude 6. but left their own habitation c. 5. And confirmed therein Now as these former to be spirits infinite created by God of nothing and created good and holy are in the Scripture delivered as common both to good and bad Angels So also the Scripture delivereth those things whereby a huge and exceeding difference appeareth between them For the good Angels by the especial grace of their Creatour were so confirmed and established in that sanctity and blessednesse wherein they were created that albeit they serve their Creatour with an exceeding and most free will yet can they never revolt from him or fall from that state of righteousnes and felicity wherein they stand 1 Tim. 5.2 Wherefore they are called elect Angels they are said alwayes to behold the face of the Father Mat. 18.10 22.30 Of those who are elected to everlasting life it is said that they shall be like Angels And this perseverance in their state they have Job 4.18 not by the peculiar excellency and vertue of their nature as it is said He found no stedfastnesse in his servants and laid folly upon his Angels but of the meer and free bountifulnesse of God towards them by the Son of God keeping and guiding them that they may be joined to him as to their head and remain together with elect men the everlasting Church and Temple of God magnifying and praising God for ever All things consist in him It hath pleased the Father to gather together in one all things Col. 1.17 Ephes 1.10 both which are in heaven and which are in earth in Christ. The good Angels were both created confirmed 1. Everlastingly to know and magnifie God for his goodnesse and bounty towards them and mankind 6. To worship and magnifie God Praise the Lord all ye his hosts Psal 103.21 Isa 6.3 Luke 2 13. 7. To be the ministers of God for the saving of the chosen They cry Holy holy holy the Lord of hosts the whole earth is full of his glory And they laud and praise God for the manifestation of the Messias 2. To be the ministers of God for the accomplishment and maintaining of the safety and salvation of the chosen when as God by them declareth his will delivereth the godly out of dangers defendeth them against the divels and wicked men Or also to punish the wicked who oppugn the Church Ps 34.7 91.11 John 5.4 They serve also for the wicked The Angel of the Lord pitcheth round about them that fear him and delivereth them He shall give his Angels charge over thee to keep thee in all thy wayes Now although the wicked also and reprobate are defended by the Angels and receive other benefits not seldome at the hands of God as when after the waters of Bethesda had been troubled by an Angel whosoever then first stepped in was made whole of his disease yet these benefits stretch no farther then the commodities of this life and as other things which befall unto the wicked in this life whether good or bad are turned to their destruction but serve for the defence and delivery of the chosen for whose sakes God oftentimes like as he punisheth the wicked They are the ministers of the elect by Christ so also he enricheth them with his benefits The ministery then and guard of Angels properly belongeth to the saints and chosen unto whom that being lost by sin is restored by the merit and benefit of Christ for he is the head of the Church which consisteth of Angels and men restoring that good will and conjunction which is between the members of the same body between men and Angels and using at his good pleasure the ministery of Angels to safeguard and defend his Ephes 1.10 Psal 97.7 Heb. 1.4 Matt. 23.49 Heb. 12.22 That he might gather together in one all things which are in heaven and in earth in Christ Let all the Angels of God worship him He shall send his Angels Yee are come unto the mount Sion and to the citie of the living God the celestiall Jerusalem and to the company of innumerable Angels Jacob saw a ladder which reached from earth to heaven on which the Lord stood and the Angels went up and down by it Gen. 28. â—2 which signifieth God and man the Mediatour Ye shall see heaven open John 1.51 and the Angels of God ascending and descending upon the Son of man Why God useth the ministery of Angels being able to â—râ—ng what he will to passe without them Now God doth many things by Angels and sometimes by many together which he could as well do either without them or by any one of them Partly in favour and regard of our infirmity which unlesse it see it self invironed with many succours defences and instruments of his divine power and bountifulnesse falleth presently of doubting of the providence safeguard and presence of God as it is manifest by the example of Elisha's servant 2 King 6 1â— and by those consolations and incouragements which promise unto the Church the aid of Angels Partly to shew his power also over his Angels who useth their labour and ministery at his pleasure Why the Angels are called 1. Powers 2 Thes 1.7 2. Principalities Ephes 1.21 Col. 1.16 3. The host of the Lord and the host of heaven Psalm 103.21 148.2 1 King 22.19 Rev. 19.14 4. Cherubins Hereof the Angels are called the powers of the Lord Jesus when he shall shew himself from heaven that is by whom he exerciseth his power Likewise they are called principalities might powers dominions created by the Son of God subject unto him being exalted at the right hand of God because by them hee sheweth and exerciseth his principality or rule might power and dominion Likewise The host of the Lord and the host of heaven because both the number of them is huge and great and God ruleth over all of them as a Captain over his souldiers and doth by them whatsoever he will Hereof also are they called Cherubins that is flying or winged because they perform and execute with all readinesse and celerity the hests and commandements of God and do each their own parts and
consequence or by supposition which is the immutability and unchangeablenesse of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselves might either not have been or might have been changed So are those things necessary which God hath decreed that they should be done in respect of the unchangeablenesse of his decree which decree yet God most freely made that is hee might from everlasting either not have decreed it at all or have decreed it otherwise according to those wordes Thinkest thou that I cannot now pray to my Father and hee will give mee moe than twelve legions of Angels Mat. 26.53 How then should the Scripture be fulfilled Likewise Those things are called necessary which are done indeed by such second causes as are so made of God that by their owne nature they cannot doe otherwise than they doe but yet may be by God himselfe either taken away or hindered or altered and changed As the Sun and the shadow going forward in consequence or order of nature with the Sun and yet consisting and standing still in that battell of Joshua and returning backwards in the daies of Ezechias the fire burning bodies within the reach thereof which are capable of burning and yet not burning the three Children in the furnace of Babylon or those things which are indeed in their own nature apt to produce a contrary or diverse thing or to forbeare producing of their effect and yet notwithstanding cannot doe otherwise because they are so moved by God or by other causes which although they be not changed yet might have been changed or when they worke so cannot withall not worke or worke otherwise because two contradictories cannot be both at one time true Fortune and Chance Fortune and Chance are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident by reason of such causes as are causes by and in themselves but not knowne to us as when we say good or evill fortune happy or unhappy chance Sometimes they signifie the causes of such events either the manifest causes which are causes but by an accident as when any thing is said to be done by fortune or by chance or the hidden and unknown causes which are causes by and in themselves As it is said in the Poet Omnipotent fortune and fate inevitable And they are wont to call that fortune which is a cause by an accident in voluntary agents whose actions have some event that seldome happeneth besides their appointment As he that digging with purpose to build findeth treasure Chance they call an accidentall cause in naturall agents whose motions have effects neither proper to them neither alwaies happening and that without any manifest cause directing it as if a tyle falling from an house kill one that passeth by Fate or destiny The difference between the Stoickes the Churches doctrine concerning Gods providence By the name of Fate or Destiny sometimes is understood the decree and provideâ—ce of God As that of the Poet Leave off to hope that the fates of the Gods are moved with entreaty But the Stoickes by this word understood the immutable connexion and knitting of all causes and effects depending of the nature of the causes themselves so that neither the second causes are able to work otherwise than they work neither the first causes can worke otherwise than doth the second and therefore all effects of all causes are absolutely necessary This opinion of the Stoickes because it spoyleth God of his liberty and omnipotency and abolisheth the order and manner of working in second causes disposed by Gods wisedome not only sounder Philosophy but the Church also rejecteth and condemneth and doth openly professe her dissenting from the Stoickes 1. Because the Stoickes tie God to second causes as if it should be necessary for him to work by them as their nature doth bear and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of God as being their chiefe and most free Governour and Lord and therefore are subject and tied to his will and pleasure 2. The Stoickes were of opinion that neither God nâ—r second causes can doe any thing of their own nature otherwise than they doe The Church affirmeth that not only second causes are made and ordained by God some to bring forth certain and definite effects some variable and contrary but God himself also could from everlasting either not have decreed or have decreed and wrought otherwise either by second causes or without them and by them either changeable in their own nature or unchangeable all things whose contrary are not repugnant to his nature and that he hath so decreed them and doth so work them not because he could not doe otherwise but because it so pleased him as it is said Our God is in heaven he doth whatsoever he will With God shall nothing be impossible that is which is not against his nature Psal 115.3 Luke 1.37 or whereby his nature is not overthrowne as it is said 2 Tim. 2. Out of this then which hath been spoken we answer unto the argument which was That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing therefore is done contingently neither by fortune or chance but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoickes is objected to the Church For albeit the Church confesseth all events in respect of Gods providence to be necessary yet this necessity is not a Stoicall fate and destiny because the Church detendeth against the Stoickes both liberty in God governing things at his pleasure and a changeablenes in second causes and sheweth out of Gods word that God could both now doe and from everlasting have decreed many things which neither he doth nor hath decreed And therefore the Church also hath abstained from the name of fate lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things Secondly necessity of consequence or supposition doth not take away contingency If removing Stoicisme yet notwithstanding the necessity of all things and the abolishing of contingency fortune and chance be objected wee make answer to the Major by distinguishing the words For those things which are done by the providence and decree of God are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute wherefore it followeth that all things come to passe not by simple and absolute necessity but by that of supposition or consequence And necessity of consequence doth not at all take away contingency The reason of this is Because the same effect may have causes whereof some may produce
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â— Cor. 15 5â— The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
and is called Annointed hee is in respect of those three called Annointed But the Mediatour which was called Messias or Annointed was to be the chiefe Prophet Priest and King of the Church Therefore hee is in respect of those three called Annointed or Christ Againe the same is shewed by many places of Scripture Joh. 7.28 6.38 I came not of my selfe c. I came down from heaven not to doe mine own will Heb. 5.5 but his will which hath sent me Christ took not to himselfe this honour to be made the High Priest but hee that said unto him Thou art my Son this day begate I thee c. The Lord swore Psal 11.4 Heb. 13.8 Rev. 13.8 1 Cor. 1.30 thou art a Priest for ever after the order of Melchisedeck Jesus Christ yesterday and to day the same is also for ever The Lambe slain from the beginning of the world Christ is made of God unto us wisedome and righteousnes and sanctification and redemption So he is often called the Angel of the covenant sent of old unto the Church 2. He is called Annointed in respect of the gifts of the holy Ghost which were poured on him thick abundantly and most perfectly that is all the gifts and graces whatsoever are in all the blessed Angels and Men and those in the most excellent and high degree that he might be sufficient for the restoring ruling preserving of his Church and for administring of the government of the whole world and for the directing thereof to the safety and salvation of his Church God giveth him not the spirit by measure Wherefore God John 3.34 Heb. 2.9 Esay 61.1 thy God hath annointed thee with the oyle of gladnesse above thy fellowes The Spirit of the Lord is upon mee Therefore hath the Lord annointed mee The annointing therefore is of the whole person yet with this difference That it is so applied to both natures as it signifieth the ordaining of them to the Mediatourship For he is Mediatour according to both natures who was alwaies present with his Church Christ is annointed in respect of his humanity not of his Godhead in respect whereof he is annointer even before the flesh was born But as his annointing designeth the communicating of the gifts of the holy Ghost so his humane nature only is meant to be annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth and filleth with gifts and graces both his owne humanity which his Godhead doth personally inhabit as also the Elect and chosen Wherefore one and the same Christ in respect of his divers natures is both annointed and annointer as raiser and raised For the Father annointeth with the holy Ghost but by the Lord So that Irenaeus saith pretily Lib. 3. cap. 20. That by the name of annointing was comprised and understood the three persons of the Godhead The annointer the Father the annointed the Son and the annointing which is the holy Ghost Ob. But it is nowhere read Christ annointed spiritually that Christ was annointed Ans Christ was not annointed typically ceremonially or sacramentally but really and spiritually that is hee received the thing it self which was prefigured and signified by the ceremoniall annointing which was the holy Ghost as it is said Wherefore God thy God hath annointed thee with the oyle of gladnesse above thy fellowes Psal 45.8 Heb. 1.9 Esay 61.1 The spirit of the Lord is upon me Therefore hath the Lord annointed me As therefore it was meet that Christ should be a Prophet a priest and a King not typicall but the very signified and true that is the great and high Prophet Priest and King so it was necessary that he should be annointed not with typicall oyle but with the signified and true oyle which was the holy Ghost For such as the office was such should the annointing be But the office was not typicall but the very thing it selfe Therefore such also shold the annointing be Hence we learne and understand these two things 1. That Christ hath his name not from the ceremoniall annointing Christ hath his name not from the ceremoniall annointing but from the thing thereby signified but from the thing it selfe which was thereby signified because hee is that chiefe and high Prophet Priest and King whom as types the Prophets Priests and Kings of the Old Testament which were wont to be annointed with externall oyle did represent The name therefore of the signe or type that is annointed is transferred to the thing it selfe even to the High Priest Prophet and King Jesus 2. That there is a great difference betweene this Jesus Annnointed and the Annointed of the Old Testament Three differences between Christ annointed and the annointed of the Old Testament For 1. They were onely certaine types and shadowes of this only chiefe and true Christ that is of this King Prophet and Priest Wherefore necessary was it that they should yeeld and give place to him being once exhibited For the thing it selfe being come and exhibited the types cease 2. The annointing that is the communicating of the gifts of the holy Ghost in the typicall Annointed was imperfect and weake But in Jesus Christ it is perfect and exceeding great For in him dwelleth the fulnesse of the Godhead personally so that hee is both the Annointed Colos 2.9 and Annointer 3. Hee onely hath received all the gifts of the holy Ghost and those many waies more excellent than they are found in all the Angels and Men because he had them in the highest both number and degree Of his fulnesse have all we received John 1.16 1 Cor. 12.11 Ephes 4.7 But the Annointed of the Old Testament received neither all the gifts neither in the highest degree but divided and according to the measure of the gift of Christ some more some fewer and some greater gifts than some much lesse were they able by their own power and vertue to work the same in others Object God cannot be annointed Christ is God Therefore hee could not be annointed no not with the prefigured or signified oyle Answ In some respect wee grant this whole reason Why God cannot be said to be annointed For Christ as touching his Godhead cannot be annointed with the gifts of the holy Ghost 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead because of the exceeding perfection thereof 2. Because the holy Ghost by whom the annointing is immediately administred is the proper spirit of Christ no lesse proceeding from him than from the Father Wherefore he as he is God hath not any thing from the holy Ghost neither doth he receive him which is already his owne from any other but giveth him unto others whom it pleaseth him As also no man can give thee thy spirit which is in thee because that which thou already hast cannot be given unto thee Repl. According
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flâ—â—h to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâ—â—â— of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 14 2â— 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ 〈…〉 Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
Ghost 2. They do not make continuall intercession neither do they alwaies obtaine what they aske 3. These apply their benefits unto no man 4. They offer not themselves a sacrifice for the sins of others For all these things can be and are performed by Christ alone 4. What is Christs kingdome A King in generall A King is a person ordained by God to governe in a people and beare rule alone according to honest lawes and to have power to reward the good and punish the bad and to defend his subjects against their enemies having no superiour Governour above him The King of Kings Christ is a person immediately ordained of God to gather and rule by his word and Spirit his Church purchased by his bloud and to defend her Christ a King of Kings being subject unto him and serving him against all her enemies both corporall and spirituall and to reward her with eternall rewards but to cast her enemies into everlasting paines and torments His name is called the word of God Rev. 19.12 16. Christs kingdom And hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Wherefore Christs royall office is 1. To rule by his word and Spirit his Church gathered out of all Nations from the beginning of the world For that it may goe well with us under this King it is not enough if he outwardly teach us what he would have us his subjects to performe unlesse also by his Spirit he move our hearts and cause us to be obedient to his commandement 2. To defend and preserve this his Church in this life against all both inward and outward domesticall and forraine foes which also hee doth performe while not only by his powerfull hand he is ever present with us but furnisheth us also with those weapons wherewith our selves also may constantly and happily â—nter the combat against our most mighty foes and utterly vanquish and discomfit them This sacred harnesse and warlike furniture is described Eph. 6.13 3. To make his Church partaker of the blessings of his kingdome and to adorne her raised up from the dead with everlasting glory and blisse 4. To overcome and rule his enemies by his might and power and at length to thrust them down being fully overcome and conquered into eternall torments We are in this place to observe the difference of the Propheticall Priestly and Royall office both of them who were in the old testament and of Christ and of our selves In the old restament they were types or typicall Prophets Priests and Kings Christ is indeed the true Prophet King and Priest which they prefigured wee are Prophets Kings and Priests by participation as having Christs dignities communicated unto us Now then let us see what is our Propheticall Priestly and Royall office Quest 32. But why art thou called a Christian Ans Because through faith I am a member of Jesus Christ a Acts 11.26 and partaker his annointing b 1 Cor. 6.5 that both I may confesse his name c Act. 2.17 1 John 2.27 and present my self unto him a lively sacrifice of thankfulnesse d Mat. 10.32 Rom. 10.10 and also may in this life fight against sin and Sathan with a free and good conscience e Rom. 12.10 2 Pet. 2.5 9. Rev. 1.6 and 4 8 10. Rom. 6.12 13. Gal. 5.16 17. Ephes 6.11 1 Tim. 1.18 19. 1 Pet. 2.11 and afterward enjoy an everlasting kingdom with Christ over all creatures f Mat. 25.34 2 Tim. 2.12 The Explication IN this thirty second Question we are instructed concerning the inunction or annointing of the faithfull namely Of the communion of the faithfull or Christians with Christ whence they are called Christians or Annointed and what is the duty of Christians and what their comfort whereof this name doth advertise them Here then is discoursed the common place concerning the communion of Christ the head of the faithfull his members and of the functions of these his members Hereof foure things come to be considered 1. What is the annointing of Christians or whence Beleevers have the name of Christians or Annointed 2. What is the Propheticall function of Christians 3. What their Priesthood 4. What their Kingdome 1. What is the Annointing of Christians LUke testifieth Acts 11.26 Who is called a Christian that the name of Christians first began to be used in Antioch in the Apostles time when as before time they had bin termed by the names of Brethren and Disciples The name Christian is derived from Christ and in generall he is called a Christian who is a disciple of Christ and followeth his doctrine of life and who being inserted into Christ hath communion and fellowship with him There are two sorts of Christians some seeming or counterfeit and outward but not true that is hypocrites others seeming and true For not every seeming Christian that is who is in outward corversation a Christian is an hypocrite seeing it is required of us Mat. 5.16 Jame 2.18 Mac. 7.23 Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Shew me thy faith by thy workes but every hypocrite is a seeming Christian to whom it shall one day be said I never knew you Seeming and false-hearted Christians They are called seeming but not true Christians who being baptised professe in word and life or ouâ—ward conversation the doctrine and faith of Christ and are in the company of nose which are called but are not partakers of Christs benefits being destitute of true faith and conversion Therefore they are not the true and lively members of the Church Mat. 20.16 7.22 Seeming and true-hearted Christians Many are called but few chosen Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven They are both seeming and true Christians who being received by baptisme into the Church acknowledge and professe Christs doctrine and being engrafted into Christ by a true faith are made partakers of all his benefits and being regenerated by the holy Ghost leade a life worthy of true Christians Furthermore of Hypocrites we are not her to speake but of those who are both without and within that is are truly Christians and annointed of Christ by the holy Ghost The question then is Why we are called Christians The causes hereof are two 1. Because by faith wee are made the members of Christ 2. Because by it we are made partakers of his annointing that is wee are called Christians for the communication made unto us of Christs person What it is to be Christs members office and dignity To be the members of Christ is nothing else than to be conjoyned and united to Christ by the same spirit dwelling both in him and us and by this spirit to be enriched with such righteousnesse and life as is in Christ to be conformed unto Christ and seeing
is the victory that overcometh the world even our faith Four Difference between Christs kingdom ours There is notwithstanding a difference between the kingdom of Christ and ours For 1. The kingdom is hereditary unto Christ For he is the naturall Son and therefore by nature King but ours is by right of adoption Christ as the naturall Son is ruler over his house heire of all things We are by and for him Heb. 3.6 1.2 the adopted sons of God 2. He alone by full right is King over all creatures simply but especially over the whole Church of the holy Angels and men But we neither are nor ever shall be the Kings and head of the Angels and the Church but only over other creatures which are compelled to serve us we are Lords heaven earth and all things shall serve us we shall be adorned with glory majesty and no common excellency of gifts but with the highest prerogative over all wicked men and divels whom we shall judge subscribing and yeelding our consents to the Soveraigne judgment of Christ in condemning and destroying them Ye shall sit upon twelve seats Mat. 19.28 judging the twelve tribes of Israel 3. He conquereth his enemies by his own power we in him and by him that is by his grace and assistance Be of good comfort I have overcome the world John 16.33 4. He alone ruleth the Church with the scepter of his spirit and word moving our hearts and restoring in us the lost image of God we are ministers and administrators of the outward word and rites we cannot give the holy Ghost as I baptise you with water Mat. 3.10 1 Cor. 3 5. but he that cometh after me he shall baptise you with the holy Ghost and with fire Who is Paul then and who is Apollos but the ministers c. The summe of all is In the old testament were Prophets Priests and Kings typicall What it is to beleeve in Christ Christ is those three in signification and in truth we by participation from him Wherefore great is the use of this doctrine 1. Vnto consolation Fot to beleeve in Christ is not only to know that Jesus is the anointed that is the chief Prophet Priest and Kings but to be perswaded that he is such also unto me and that I being engraffed into him by faith as a member into the head am daily sustained governed and quickned by him and that he maketh me also partaker of his unction or annointing that by the working of the holy Ghost I may also be a Prophet a Priest and a King This is the unspeakable advancement and dignity of Christians 2. Vnto exhortation For whereas we are all Prophets and Doctors appointed by God therefore we are to confesse and celebrate his name whereas we are all Priests it is our duty to offer up our selves unto him as a lively sacrifice of praise and thankfulnesse whereas we are all Kings it behooveth us to fight and war manfully aginst sin the world and the Divel that at length we may beare rule over all our enemies being adorned with everlasting blisse and glory ON THE 13. SABBATH Quest 33. For what cause is Christ called the only begotten Son of God when wee also are the sons of God Ans Because Christ alone is the co-eternall and naturall Son of the eternall Father a Ioh. 1.14 Hâ—bt 1.1 2. John 3.16 1 Joh. 4.9 Rom. 8.32 and we are but sonnes adopted of the Father by grace for his sake b Rom. 8.16 John 1.12 Gal. 4.6 Ephes 1.5 6. The Explication UNder this question the Common place touching the God-head of the Son is contained Out of the words of the question an objection may be thus collected Hee which is the onely begotten Son hath no brethren but Christ hath brethren for even we also are the Sons of God Therefort he is not the onely begotten Son of God Answ For answer hereunto wee must put a distinction and difference between Christs and our manner of being Sons Christ is the onely begotten Son the naturall and proper Son of God Wee are the sons of God adopted of the Father by grace through Christ For further evidence in illustrating this point we are to explain in briefe who are called sons and how many waies this name is used and this being done to examine who are and are called the sons of God All sons are either born sons or adopted sons Divers sorts of sons Sons that are borne sons are they who begin at one and the same time both to be and to be sonnes and these are either sons borne of Parents or sons borne by grace Sonnes borne of Parents are properly called naturall sonnes to whom the essence and nature of their Parents is communicated and that either in part or wholly In part the essence and nature of the Parents of whom wee are borne is communicated unto us men Wholly the divine essence is communicated of the Father unto Christ as touching his God-head As then we are the naturall sons of our Parents so Christ according to his divine nature is the naturall and only Son of God of the same essence and nature with the Father of whose substance he was after a manner altogether ineffable John 5.26 begotten from everlasting As the Father hath life in himselfe so likewise hath hee given to the Son to have life in himselfe The eternall Father therefore hath communicated unto his Sonne the life whereby both himselfe by himselfe liveth and whereby hee quickneth all creatures which life is that one and eternall Deitie creatresse and defendresse of all things Sonnes by grace are they who at one and the same time began to be and to be sons of God but that they are sonnes this they have either by grace of Creation or by grace of Conception by the holy Ghost and of the Vnion with the Word The sonnes of God by grace of Creation are Angels and Adam before the fall because God created them that hee might account them for his sonnes and they againe acknowledge and magnifie him as their bountifull and benigne Father These indeed are unproperly called sonnes borne by grace but yet such they are in as much as they began both to be and to be sonnes The Son of God by grace of conception by the holy Ghost and of union with the Word is Jesus Christ onely according to his humane nature because as touching this he was the Son of God by grace even presently from that very moment when hebegan to be born man and that therefore because by the vertue of the holy Ghost he alone was born of the substance of the Virgin pure from all stain or corruption and so was personally united with the Word Adopted sons are they who begin not at the same time to be and to be sons but sometimes were when yet they were not adopted or sometimes were not sons or had their being ere they were such sons
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world 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 being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
Deity either of nature that is by divine properties created which are not equall with the Creatour so are the Angels or of office so Moses is called called god and all Magistrates Luke 1.32 But unto the Son Christ it is communicated by the nature or essence it self so that the very Deity is his substance Which we thus prove 1. He is the onely begotten and proper Son of God the Son of the most High who also is himself the most High But he is the proper Son to whom the substance of the Father is communicated As the Father hath life in himself John 5.26 so likewise hath he given to the Son to have life in himself Therefore the Son also is God of himself living and the fountain of life Wherefore this communicating of the Deity maketh him equall with God and the same God with the Father So far off is it from proving the contrary Repl. 1. Power was given to him John 5.27 being man Therefore it was not given him by eternall generation Ans It was given to the Word by generation to man by union of the Word Repl. 2. It was given him after his resurrection Ans Then was given him the full authority and liberty of using that power which he had alwaies All things mad by the Word All things were made by it and without it was made nothing Wee interpret That all creatures were made by him in the beginning and that also by him is gathered out of mankind and regenerated through the working of the holy Ghost an everlasting Church They construe it That by all things are meant those things which are wrought in the new creation that is in the collection and regeneration of the Church by the Gospel which is called the second creation Answ 1. Wee grant this point not the whole interpretation but only this point of the creation and if this were the sense yet hereof would it also follow That Christ were very God and by nature God The second creation also which is regeneration proveth Christ God 1 Cor. 3.6 9. Heb. 3.4 6. Eph. 1.33 4.8 10. 1. Because to work the first and second creation by his owne nature power and operation is the proper worke of one and the same very God God gave the increase So then is neither he that planteth any thing neither hee that watereth but God that giveth the increase Yee are Gods husbandry and Gods building Hee that hath built all things is God And Christ worketh this new creation not as an instrument but by his own proper vertue Which is his body even the fulnesse of him that filleth all in all things Hee ascended up on high hee gave gifts unto men hee ascended farre above all heavens that hee might fill all things Hee gave some Apostles and some Prophets By whom all the body receiveth increase I give unto them eternall life Hee sanctifieth the Church John 10 2â— Eph. 5 2â— and cleanseth it by the washing of water through the word 2. Because no man can give the holy Ghost but hee that is very God whose proper spirit it is But the second creation is not wrought but by the holy Ghost whom Christ the worker and effector of this creation sendeth Therefore hee is very God and Lord. 3. Because the new creation is the regeneration of the elect to eternall life This began even from Adam albeit it was wrought in regard of the Mediatour which was to come And it was wrought by the same Mediatour the Sonne in regard of whom or for whose sake it was wrought ever since the beginning For Christ as by his merit so by his efficacy and vertue is Saviour not onely of a part but also of his whole Church and body which consisteth of all the elect and sanctified even from Adams time By whom all the body receiveth increase Eph. 4 1â— Esay 9. â— The everlasting Father authour preserver propagator and amplifier of his Church through all ages of the world The Ruler that should come forth out of Bethlehem Mieah 3.2 was given from everlasting to he the Head and Saviour of the Church Hee shall be peace even before hee came out of Bethlehem and the Saviour of his Church against the Assyrians and all her enemies Gen. 3.83 The seed of the woman shall breake the Serpents head This victory and conquest over the Divell beganne even from the beginning of the world David acknowledgeth the Messias also to be his Lord a Priest and a King not only that was to come in the flesh Psal 110. â— but even now present to whom now long before God had said Thou art a Priest that is whom hee had already ordained to this office living working and preserving the elect There is one God and 〈◊〉 Mediatour between God and man 1 Tim. 2.5 which is the man Christ Jesus Therefore this man is the Mediatour of all from the very beginning hee is the Mediatour obtaining and giving the blessings which hee hath obtained unto all I give unto â—hâ—m eternall life John 10.38 Ephes 1.22 1 Pet. 1.11 3 Hee hath appointed him over all things to be the head to the Church The Spirit of Christ in the Prophets By the Spirit hee went and preached unto the spirits that now are in Prison Eph. â— 2â— which were in time passed disobedient Yee are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corâ—eâ—-stone Which place is diligently to be observed For then either Christ is the head foundation sanctifier and Saviour of a part of the Church onely which is most absurd or hee was this from the beginning of the world Hee is made the builder of the house whereof Moses also was a part Heb. 3.3 13. â—â— Jesus Christ yesterday and to day and the same for ever Ans 2. Wee deny their interpretaion For S. John there speaketh of the first creation Which wee shew 1. Because he speaketh of the second afterwards As many as received him to them he gave power to be the sonneâ— of God Of his fulnesse have wee all received Grace and truth â—ame by Jesus Christ Now hee therefore setteth downe the first creation before because both creations are the work of the same That therefore he might shew that the second creation was wrought by the Word it was necessary for him to teach that the first also was wrought by it For the same is the Creatour and Repairer of the world 2. Because he saith the world was made by him Repl. The world here is taken for the Church Ans No For he addeth And the world knew him not The same world which was made by him knew him not Therefore he meaneth the wicked whether elect or reprobate 3. Other places demonstrate the same My Father worketh hitherto John 5.17 and I worke Wherefore both of them from the beginning of the world Ibid. v. 19.20 worke the
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ— 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â—9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâ—or of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
servant for a witnesse of the things which should be spoken after But Christ is as the Sonne over his owne house John 17.2 As thou hast given him power over all flesh that he should give eternall life to all them that thou hast given him Therefore it is Christ who from the beginning of the world did reveale the will of God unto men appoint and ordain a ministery collect governe and save his Church wherefore he is the builder which seeing it is apparent that he hath done from the beginning of the Churches birth John 6.39 it is not to be doubted of that he hath alwaies been subsisting This is the Fathers will that of all which he hath given me I should lose nothing Wherefore hee saveth his Church and therefore hath alwayes been because the Church hath alwaies been saved and preserved To the eight Classe are those places referred 8. Classe The Angell spoken of in the Old Testament was Christ the Sonne of God Chap. 3.1 in which both the name and property of Jehovah are attributed unto the Angell who appeared in the Old Testament unto the Fathers and was the leader of the people whom to have been the Sonne of God Christ both the Church hath alwayes confessed and the Scripture doth witnesse it The Prophet Malachy hath a notable testimony Behold I will send my messenger and he shall prepare the way before me and the Lord whom yee seek shall speedily come to his temple even the messenger of the Covenant whom yee desire This speaketh Christ himselfe by the Prophet which is also confirmed by this argument Whose way is prepared he is Christ but he that promiseth is he whose way is prepared Therefore he that promiseth is Christ The Major is manifest for not the Father but Christ was looked for and he followed John Baptist The Minor is proved out of the text it selfe Behold I send my messenger and hee shall prepare the way before mee Wherefore Christ was before he tooke flesh because he sent his messenger and was also before he tooke flesh very God For he calleth flesh his temple to which hee saith he will come Flesh called the temple of God But none hath a temple builded in worship of him but God Therefore it is blasphemous to say that Christ was not before he tooke flesh Neither doth that hinder because he speaketh in the third person The Lord will come to his people For he sufficiently sheweth who that Lord is namely not the Father but the Son I the Lord who sent John before me and who am the messenger of the Covenant And further it may be that the Prophet doth not continue in makeing Christ speak but representeth the Father himselfe speaking of sending the Son Vnto the Son he saith O God thy throne is for ever and ever Christ Jesus is the Apostle and High Priest Psal 45.6 Heb. 1.8 3.3 13.8 Two reasons proâ—ing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â— 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
and governeth all things They commonly define it to be to reigne in equall power and glory with the Father That is true indeed of Christ for he doth all things likewise as doth the Father and is endued with the same power with the Father which also he exerciseth But the Son hath alwaies so reigned and the same agreeth also to the holy Ghost who yet is not said in the Scripture to sit neither doth sit at the right hand of the Father because the Father doth not governe all things especially his Church immediately by the holy Ghost but by the Son Wherefore this definition which is commonly received is not sufficient and perfect Some confound his sitting with his ascension and say it is all one But we have already shewed and proved a difference and it is absurd that in so short a Confession should be an idle speaking of the same thing twice This phrase of speech is taken from the custome of Kings Whence the phrase of Christs sitting at Gods right hand ariseth who place those whom they honour at their right hand and have their assistant assessors to whom they commit the power of government So Christ is said to sit at the right hand of the Father because the Father will rule and governe by him immediately all things both in heaven and earth This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension Or the peerlesse exaltation of the Mediatour in his Kingdome and Priest-hood Christ alone sitteth then at the right hand of God the Father that is he is that Mediatour and person omnipotent by which the Father governeth all things immediately but especially by which he defendeth the Church against her enemies And this glory and Session of Christ at the right hand of the Father Foure things wherein Christs sitting at Gods right hand consisteth is 1. The perfection of Christs divine nature that is the equality of the Word with the Father which he did not then receive but ever had Which his Divinity though for the whole time of his humiliation it lay hidden and undiscried yet it afterwards shewed forth it selfe with power and majesty 2. The perfection and exaltation of Christs humane nature This perfection compriseth 1. The personall union of the humane nature with the Word Col. 2.9 In him dwelleth all the fulnesse of the God-head bodily 2. The excellency of gifts wisdom power brightnesse glory majesty and other graces far greater and more in number than are bestowed on all men or Angels and therefore in which he far excelleth both men and Angels Joh. 1.16 3.34 Of his fulnesse have all we received God giveth him not the spirit by measure 3. The perfection or the excellency of the office of the Medâ—atour that is the Propheticall Priestly and Royall function which Christ now as the glorified head of his Church doth in his humane nature gloriously exercise in heaven For now he is our glorious intercessor he is the glorious giver of the holy Ghost and the mighty preserver and defender of his Church This excellency of Christs office is the very exalting of Christ in all his functions that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due unto Christ both in respect of his office as being a Prophet King and Priest and in respect of his person as being God Mat. 28.18 All power is given unto me both in heaven and earth 4. The perfection of Christs honour that is the adoration worship and reverence which equally as to the Father is yielded unto Christ both of Men and Angels because he is adored and magnified of all as the Lord and Prince of all Let all the Angels of God worship him Psal 97.7 Heb. 1.6 Phil. 2.9 Hee hath given him a name above every name By these and the like speeches are signified the parts of Christs sitting at Gods right hand But the name whereof is spoken in the words of the Apostle before alledged is the excellency of the person and office of Christ and a declaration of both by his visible majesty that all may be forced to confesse that this is the King by whom God ruleth all things So also did Stephen see him standing on Gods right hand adorned with visible majesty and glory and worshipped him Christ had some parts also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken up into heaven hee was placed at the right hand of the Father A more full description of Christs sitting at Gods right hand By these parts now of Christs sitting at the right hand of the Father the definition of his sitting may be made more full in this wise When Christ is said to sit at the right hand of the Father he is said to have the same and equall power with the Father To excell all Men and Angels in his humane nature both in gifts bestowed on him more and greater than on them as also in visible glory and majesty To shew himselfe Lord of Men and Angels and of all things that are created in the name of the Father To rule and administer immediately his Kingdom in heaven and the whole world and chiefly To govern by his power immediatly the Church Lastly To be acknowledged and magnified of all as chief Lord and Head But how and how many waies Christ is called our Head hath been heretofore fully handled in the 32. Question of the Catechisme Christ may be said to sit at Gods right hand in respect of both natures 1. How in respect of his humanity The Session therefore at the right hand of God is the honour not of the Father or the holy Ghost but proper to the Son alone and is indeed the last degree and consummation of honour which the Son obtained in both natures but diversly in each of them For in respect of his humane nature it is a reall communication of heavenly gifts or perfect glory which the humane nature or man-hood of Christ injoyed not before the ascension But as concerning his divinity his session at the right hand of God is no change thereof 2. How in respect of his divinity but a bare laying aside that humiliation whereunto it had subjected it selfe and a manifestation of that glory which he had alwaies with the Father and had concealed in the time of his humiliation and a title of full and free challenge whereof the God-head in the assumption of humane nature had as it were discharged it selfe For as the God-head humbled it selfe so also it was againe exalted and placed at the right hand of the Father namely John 17.5 it was gloriously manifested in the flesh Father glorifie me c. Many objections are by this definition refuted As 1. The holy Ghost also is equall with God the Father Therefore we may
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
they are offered In the objects For the word of the promise and commandement is promised without any difference to all To the unregenerate that they may either begin to beleeve and be regenerated or may be left without excuse to the regenerate that they may the more beleeve and be confirmed The Sacraments are given only to the members of the Church professing faith and repentance whose faith is by them confirmed and preserved The word is preached to all at once the Sacraments are given to every member of the Church severally one is baptised after another and the Supper is ministred to one after another Intheir use The Word is the instrument of the holy Ghost by which he beginneth and confirmeth our faith and therefore the Word must go before the Sacraments The Sacraments are the instruments of the holy Ghost by which he beginneth not but only confirmeth our faith and therefore the Sacraments must follow the Word The reason of this difference is because the Sacraments without they be understood never move nor confirm faith There is no desire after a thing which is not known Therefore some declaration and expounding of the signes out of the Word must first be used But yet in infants of the Church the case is diverse for in them faith neither is begun nor confirmed of the holy Ghost by the Word but by an inward working and efficacy and because they are borne in the Church to them in their infancy appertaineth the covenant and the promise In their necessity For the Word is necessary and sufficing unto salvation in them who are of an under standing age For faith cometh by hearing But the Sacraments are not precisely and absolutely necessary unto all neither of themselves without the Word suffice they to salvation For the seales without the Letters Patents have no force and that saying of S. Augustine is most true Not the want but the contempt of them condemneth In their manner of working The Sacraments by gesture the Word by speech declareth unto us the will of God The Word may be effectuall without the Sacraments but not the Sacraments without the Word Acts 10.44 The Word may be without the Sacraments as both in private and publike expounding of the Scripture and that effectually also as was apparent in Cornelius but the Sacraments cannot be nor be effectuall without the Word The Word is confirmed by the Sacraments The Word is that which is confirmed by signes annexed unto it the Sacraments are those signes whereby it is confirmed The Word may not be preached unto infants some Sacraments may be given them The Word is to be preached to those only who are of understanding The Sacraments are to be given unto Infants as Circumcision and Baptisme Augustine said that a Sacrament is a visible Word most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments For when he saith That a Sacrament is a Word he sheweth in what the Word and Sacraments agree which is in that they teach the same When he addeth Visible he sheweth the difference that is that they differ in rite and ceremonie The briefe summe of all that hath been spoken is The signes by gestures declare Gods will unto us the Word by speech By the Word faith is begun and confirmed in us by the Sacraments it is only confirmed after it is once begun The Word profiteth without Sacraments but Sacraments profit not without the Word Men of yeers are not saved without knowledge they may be saved and regenerated without Sacraments if they neglect them not The Word pertaineth to all the Sacraments to the faithfull alone Quest 68. How many Sacraments hath Christ ordained in the New Testament Answ Two Baptisme and the holy Supper The Explication But two Sacraments in the New Testament IN the new Testament are onely two Sacraments the use whereof in the Church is perpetuall and universall by the consents of Ambrose and Augustine Baptisme which succeeded in the place of Circumcision and other purifyings of the Law and the Lords Supper which the Paschal Lamb and other sacrifices shadowed and prefigured These two and no moe are Sacraments of the New Testament because these two Christ did institute For those only are sacraments of the New Testament which are 1. Ceremonies 2. Instituted of Christ for the whole Church 3. Having the promise of grace adjoyned unto them But there are onely two such Sacraments as appeareth by their definition Wherefore we have two Sacraments onely The Papists other five Sacraments are no Sacraments The Papists besides those two reckon five other Confirmation Penance or private absolution Order Vnction and Matrimony But properly these are no Sacraments For it is certaine that penance and private absolution are onely the declaration and preaching of the Gospel But the preaching and publishing of grace must not be confounded with the annexed seales of the promise of grace Unction and laying on of hands and indeed ceremonies but neither were they instituted of Christ for the whole Church neither have they the promise of grace adjoyned Confirmation or laying on of hands in the Primitive Church was a signe either of a miraculous bestowing of the holy Ghost which soone ceased or of calling to the office of teaching The thing signified by extreme Unction hath ceased in the Church with other gifts of miracles Order or the ordaining of the Ministers testifieth indeed Gods presence in the ministery but God may be forcible by the ministery of the man yea though the mans person please him not Matrimony is no ceremony but a morall work The Papists reckon it among Sacraments because the old translation translateth the Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a mystery by the word Sacrament Ephes 5.32 where the Apostle speaketh of marriage But Paul himselfe is to be heard rather then the Latine Interpreter No man is ignorant that Mystery is of as large and ample an extent in signification with the Grecians as arcanum which signifieth any secret or hidden thing is with the Latines Wherefore they must confesse and grant all arcane and secret things to be Sacraments And also if Matrimony be the seventh Sacrament the will of God shall be the eighth Sacrament Ephes 1.9 Ephes 3.3 ◠1 Tim. 3.16 Chap. 5.32 and the calling of the Gentiles the ninth and godlinesse the tenth For so doth the same Interpreter in the Epistle interpret the same Greek word But S. Paul in that place of the Ephesians useth that word mystery to designe and signifie the conjunction of Christ and his Church and not the conjunction of man and wife Certain conclusions of the Sacraments in generall 1. GOD hath alwayes adjoyned unto his promise of grace and eternal life some signes and rites These conclusions were publikly disputed at Heidelberg Aug. 23. An. Dom. 1567. which the Church calleth Sacraments Circumcision was commanded and enjoyned Abraham By Moses
the sacrifices and rites were increased which endured unto Christ who instituted Baptisme and the Supper 2. Sacraments therefore are the signes of the eternal Covenant between God and the faithfull that is they are rites commanded and prescribed to the Church and added unto the promise of grace whereby as by visible and certain testimonies God might signifie and testifie that he communicateth and imparteth Christ and his benefits to all those that use and receive those tokens and Symbols with a true faith according to the promise of the Gospel hereby also he might confirm in them a full perswasion and trust of his promise and that the Church also of the other side might by the participation of these Symbols and tokens professe publikely their faith and thankfulnesse towards God and bind them selves unto it preserve and propagate the memory of Christs benefits be discerned from all other Sects and obliged and stirred up to a mutuall dilection and love under one head Christ Jesus 3. Rites and ceremonies which are not commanded of God or are not instituted to this end as to be signes and tokens of the promise of grace are not signes and tokens of the Church for a signe can confirme nothing but by his consent and promise from whom the thing promised and signified is expected and looked for No creature therefore can institute any signes or pledges of Gods will 4. Two things are to be considered in all Sacraments the visible terrene and corporall signes which are the rites and ceremonies and the visible and corporall signes which God exhibiteth unto us by his Ministers and we receive corporally that is by the parts and senses of our body and the things signified invisible celestiall and spirituall that is Christ himselfe and all his benefits which are communicated unto us of God by faith spiritually that is through the vertue and working of the holy Ghost 5. The mutation and change of the signes is not naturall but respective and in relation neither is wrought as touching their nature or substance which remaineth still the same but as touching their use whereby they are resemblances of other things 6. The conjunction also or union of the signes and the things signified is not naturall or locall but respective by the ordinance and appointment of God whereby things invisible and spirituall are represented by visible and corporall things as it were by visible words and exhibited and received together with the signes in their right use and administration 7. The names and properties of the things signified are attributed to the signes and contrary the names and properties of the signes unto the things in respect of the similitude or of the signification of the things by the signes and in respect of the joynt-exhibiting and receiving of the things with the signes in the right use 8. The right use of the Sacraments is then when as the faithfull keep those rites which God hath commanded to those ends for which the Sacraments were instituted by God The institution consisteth in rites persons and ends the violating whereof breedeth an abuse 9. In this use the things signified are alwayes received together with the signes Therefore the signes are not empty or void and without the things although the things are received after one manner and the signes after another 10. Without the use instituted by God neither are the ceremonies any Sacrament neither are the benefits of God which are signified by them received together with the signes 11. The signes are received of the godly to salvation of the wicked to condemnation But the things signified only the godly can receive for their salvation 12. In the Elect notwithstanding after they are converted the fruit also of the Sacrament unworthily received doth at length follow And in them also that unworthinesse which by reason of these defects concurreth in their receiving albeit they are sometimes chastised for the same yet neverthelesse it is pardoned them so that that unworthinesse doth not hurt or impaire their salvation 13. Some Sacraments are to be received but once in our life others more often Some are to be given to those of understanding only others to infants also Even as they were instituted by God either in once making his Covenant with all the Elect and those which were to be received into his Church as Circumcision and Baptisme or after sundry fals and combates of temptations for the renewing of his Covenant and for the fostering and preserving of the unity and assemblies of his Church as the Arke the Passeover and other Sacrifices and so likewise the Lords Supper 14. Those things agree in common to Sacraments of both the old and new Covenant which have been spoken of in the definition But their differences are these that the old shew Christ who was after to be exhibited with his benefits The rites of the old were diverse from ours and moe in number as Circumcision Sacrifices Oblations the Passeover the Sabbath worshipping at the Arke Christians have others and those only two Baptisme and the Supper The old were darker the new are cleerer and more manifest The old were proper and peculiar to Abrahams posterity and their servants the new are commanded to the whole Church which is to be gathered both of Jewes and Gentiles 15. The Sacraments and the preaching of the Gospel agree in this that they are the work of God which he exerciseth towards his Church by his Ministers who teach promise and offer unto us the same Communion of Christ and all his benefits and also they agree in this that they are the externall instruments of the holy Ghost by which he moveth our hearts to beleeve and so by the coming and means of faith maketh us partakers of Christ and his benefis Neither yet is the working and operation of the holy Ghost to be tied here neither doe these profir but rather hurt them who apply not unto themselves by faith that which the word and rites signifie 16. The Sacraments differ from the word because the word doth by speech and they by gestures and motions signifie the will of God towards us By the word faith is both begun and 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 growne to understanding are not saved but men may both be regenerated and saved without the use of the Sacraments if they be not omitted through contempt The word is preached also to the unbeleevers and wicked men unto the Sacraments the Church must onely admit them whom God willeth us 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 unto us his benefits which he performeth for us By Sacrifices we yeeld and
offer our obedience unto God 18. Wherefore also one and the same ceremony may be considered both as a Sacrament and as a Sacrifice as whereby God in giving us visible signes testifieth his benefits towards us and we in receiving them testifie again our duty towards him And this testification of our faith and thankfulnesse dependeth of that testification of Gods benefits towards us as of the chiefe and proper end and use of the Sacraments and is thereby raised in the minds of the faithfull The confirmation of such of the former conclusions as most require it THe confirmation of the second conclusion The definition therein delivered of Sacraments is expressed Genes 17.11 Exod. 20.20 Exod. 31.14 Thou shalt keep my Sabbaths Now that Sacraments are rites commanded and prescribed to the Church by God is apparent by the institution of them as also that they are rites adjoyned unto the promise as visible signes and tokens thereof Deut. 30.6 Heb. 8.9 10. because all Sacraments are necessary duties towards God But chiefly and principally they are Gods benefits towards us as Circumcision did portend and shew remission of sinnes and mortification Neither onely doe we signifie them in confessing and celebrating them but chiefly God himselfe doth signifie them unto us testifying and confirming them unto us by the ceremonies of Sacraments For the Ministers as well in the administration of the Sacraments as in the preaching of the Word beare the person and possesse the place of God in the Church Teach and baptise all Nations Mat. 28.19 John 4.1 2. Jesus did baptise when yet not he himselfe but his Disciples did baptise So of the signe and ceremony of inauguration or annointing one to be King it is said The Lord hath annointed thee 〈◊〉 Sam. 10.1 when yet Samuel was sent to annoint Saul They further are therefore said to confirme our faith because the Scripture witnesseth them to be the signes and tokens of the muâ—uall and everlasting Covenant betweene God and the faithfull which God signifieth unto us in the bestowing of his benefits promised us in the Gospel But God is alike to be beleeved whether by signes or by words which signifie his will because not onely our sacrifices and obedience but also the signes of grace delivered to us by God have in their right use the promise of grace adjoyned unto them As He that shall beleeve and shall be baptized shall be saved And lastly because the Scripture to signifie the receiving or want of the thing signified alledgeth the receiving or want of the signes Psal 51.7 Deut. 30.6 Rom. 3.6 2 Cor. 10.16 As Purge me with hysope and I shall be clean The Lord will circumcise thy heart All we which have beene baptized The bread which we breake is it not the communion of the body of Christ And hereof also follow the other ends specified in the definition in the second conclusion As That the Sacraments discerne and sever the Church from other Sects This is manifest both by effects and by restimonies A stranger shall not cate thereof Exod. 12.45 What is the profit of Circumcision Much every manner of way Rom. 3.1 Ephes 2.11 because unto them are committed the Oracles of God Yee being in times past Gentiles and called Vncircumcision of them who were at that time without Christ and were aliants from the Common-wealth of Israel and were strangers from the Covenant of promise Genes 17.11 and had no hope and were without God in the world It shall be a signe of the Covenant betweene me and you and it shall be my Covenant in your flesh Another end is that that they preserve the memory of Gods benefits As often as yee shall eate this bread ye shew the Lords death untill he come 1 Cor. 11.26 Exod. 12.14 Deut. 6 8. Luke 22.11 This day shall be unto you a remembrance Thou shalt binde them for a signe unto thy hand and they shall be as signes of remembrance betweene thine eyes Doe this in remembrance of me Lastly They are also bonds of love because they who are confederated with God Ephes 4.5 1 Cor. 10.17 are united also among themselves One Lord one faith c. We being many are one body The confirmation of the fourth conclusion The distinction there delivered is manifest in it self The receiving of the signs is corporal and external But the things especially signified are not received without faith because they are promised to beleevers onely And the signes are no otherwise true then the promises unto which they are annexed Againe The signes declare the same to the eyes which the promise declareth unto the eares As therefore the promise is but an empty sound without faith so also are the ceremonies vaine spectacles Againe the things signified are the communion of Christ and all his benefits but this can no man have otherwise then by faith either in the use or without the use of the Sacrament The confirmation of the sixth conclusion Such is the conjunction of all signes with their things signified as that they represent the things signified and confirme the acceptation of them For the pledges or tokens and symboles testifying other things are though not in the same place yet together with the things testified and signified The reason is Because To make one thing a signe of another thing is not to include or tye the thing with the signe as that they should be in one place but to ordaine the signe to signifie the thing the signe being in the same place with it or in some other place Againe the nature of the things signified by the Sacraments doth not admit the locall union For some are subsisting formes some accidents not inherent in the sacramentall signes but in the minds of men as the gifts of the holy Ghost Some are corporeall and in one place onely and not locally existent wheresoever the Sacraments are used as the flesh and bloud of Christ The confirmation of the seventh conclusion The Scripture speaketh thus of the Sacraments Circumcision is the Covenant the Lamb is the Passeover the bloud of the Sacrifices the bloud of the Covenant the expiation of the Sacrifices the Sabbath the everlasting Covenant the mercy-seat of the Arke Baptisme a cleansing or washing Bread and Wine the body and bloud of Christ And so the Scripture expoundeth it self when Circumcision is called the signe of the Covenant the Paschall Lamb the signe of the Passeover the Sabbath a perpetuall signe of grace and sanctification the ceremonies types and shadowes of true things the beleever and baptized shall be saved and of the signes and symbols of the Lords Supper it is said that they are to be received of our reconciliation The confirmation of the tenth conclusion The signes of the Covenant confirme nothing unto them who keep not the Covenant or who referre them to another end But the Sacraments are signes of the Covenant whereby God bindeth himselfe to give unto us
remission of sinnes and eternall life freely for Christs sake and we binde our selves to the yeelding and performance of faith and new obedience Therefore they confirme not neither assure them of Gods grace who are without faith and repentance or use other rites or to some other end then God hath appointed Moreover It is superstitious and idolatrous to attribute the testification of Gods grace either to the externall work and rite without the promise or to any other works invented by men Wherefore the abusing or not right using of the Sacraments hath not the grace of God accompanying it or assureth any man of it As it is said Circumcision is profitable Rom. 2.15 if thou doe the law c. The confirmation of the eleventh conclusion The figure of Baptisme being correspondent to the Arke of Noah doth also save us not the outward washing away of the filth of the flesh but the inward testifying of a good conscience towards God The bread which we breake is it not the communion of the body of Christ And seeing the Sacraments are an externall instrument whereby the holy Ghost fostereth and preserveth faith it followeth that they serve for the salvation of Beleevers as doth the Word But contrary the wicked through the abuse of the Sacraments and the contempt of Christ and his benefits which are offered unto them in his Word and Sacraments and through the confession of his doctrine which they imbrace not with a true faith purchase unto themselves the anger of God and everlasting pains according to the saying of the Prophet Esay 66.3 He that killeth a Bullock is as if he slew a man he that sacrificeth a sheep 1 Cor. 11.20 is as if he cut off a dogs neck And S. Paul Whosoever shall eate this bread and drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord. But the things signified because they are received by faith only and are either proper unto salvation or salvation it selfe as Christ and his benefits they cannot be received of the wicked neither can they at all be received but unto salvation The confirmation of the twelfth conclusion A promise and the signe of a promise having a condition of faith and fidelity adjoyned unto it are ratified whensoever the condition is performed But such is that promise which is signified and confirmed by the Sacraments therefore if in the use of them faith doth accompany which beleeveth the promise the things promised and signified are received together with the signes I might deale with thee as thou hast done when thou diddest despise the oath in breaking the covenant Ezek. 16.59 Neverthelesse I will remember my covenant made with thee in the dayes of thy youth and I will confirme unto thee an everlasting covenant The confirmation of the thirteenth conclusion The iterating of circumcision or baptisme hath beene no where received or admitted Neither is the reason hereof obscure or unknowne because those Sacraments were instituted to be an initiating or solemne receiving of men into the Church which is alwayes ratified to him that is penitent and persisteth therein But the use of other Sacraments is commanded to be iterated as of the Sacrifices the Passeover worshipping at the Arke Cleansings as also of the Lords Supper The cause is because they are a testimony that the covenant which was made in circumcision and baptisme is ratified and firme to him that repenteth And this exercising of our faith is alwayes necessary The confirmation of the fourteenth conclusion That there is one common definition agreeing to the Sacraments both of the Old and New Testament hath bin shewed before That the difference of them consisteth in the number and forme of the rites is apparent by a particular enumeration of them For in the New Testament it is manifest that there are but two because there are no other ceremonies commanded of God and having annexed unto them the promise of grace And that the old Sacraments signifie Christ which hereafter should be exhibited the new Christ who already was exhibited is apparent by the interpretation delivered of them in holy Writ whereof we spake in the definition Now they differ in clearnesse because in the New Testament the ceremonies are purer and signifying things complete and perfect In the Old were moe rites shadowing things to come all the circumstances whereof were not as yet declared The confirmation of the fifteenth conclusion What the Ministers doe in Gods name in the administration of the Sacraments and also that God by the Sacraments signifieth that is teacheth offereth promiseth us the communion of Christ was declared in the second confirmation Hereof followeth the next which is that the holy Ghost doth move our hearts by them to beleeve For seeing the Sacraments are a visible promise they have the same authority of confirming faith in us which the promise it self made unto us hath Of this followeth the third For that which serveth for the kindling or raising of faith in us the same also serveth for the receiving of the communion of Christ and his benefits And because we attaine to this by faith therefore it is said The bread is the communion of the body of Christ Baptisme doth save us Neither yet doth the holy Ghost alwayes confirme and establish faith by them as the examples of Simon Magus and of infinite others doe shew That the use of them hurteth without faith hath been proved in the second conclusion The confirmation of the sixteenth conclusion The Sacraments without the word going before doe neither teach nor confirme our faith because the meaning and signification of them is not understood except in be declared by the word neither can the signe confirme any thing except the thing be first promised An example hereof are the Jewes who observed and now doe observe the ceremonies but adjoyn thereto the not-understood promise of the grace and benefits of Christ Without the word those who are of understanding are not saved either by doctrine as by the ordinary means or by an internall and extraordinary knowledge He that beleeveth not in the Son John 3.18 Rom. 1.17 is already condemned Faith cometh by hearing and hearing by the word of God But they may be saved without the Sacrament because although by some necessity they be deprived of these yet they may beleeve as the theefe did on the Crosse Or if they be infants according to the condition of their age they are sanctified as John in the womb and many infants also in the womb who died before the day of circumcision The word also is to be preached unto the wicked because it is appointed to convert them But the Sacraments are to be administred unto them who are acknowledged for members of the Church because they are instituted for the use of the Church only Thou maâ—st be baptized if thou beleevest Acts 8.37 The confirmation of the seventeenth conclusion The confirmation thereof is manifest
all Nations or to the whole Church 5. Legall washings are taken away by Christ because ceremoniall uncleannesse and the ceremoniall Law ceased at the coming of Christ contrariwise our Baptisme is perpetuall for it is said Baptise all Nations Mat. 28.19 20. and lo I am with you alway untill the end of the world This argument therfore deceiveth by the ambiguity of the word washing For those washings have nothing but a bare name wherein they agree with our Baptisme 2. What are the ends of Baptisme 1. To confirme our faith THe chiefe and proper end of Baptisme is to be a confirmation of our faith that is a solemne testification when Christ testifieth that he washeth us with his bloud and spirit that is that he bestoweth on us remission of sinnes justification and regeneration Or the chiefe end of Baptisme is To be the sealing of God and also the sealing or obsignation of the promise of grace that is of our justification and regeneration and a testimony of Gods will that he giveth the baptized these gifts at this present and will give them ever henceforward For he baptizeth us by the hands of his Minister and by him signifieth unto us this his will That baptisme is a testimony and confirmation of this will of God concerning his bestowing salvation on us appeareth 1. By the forme of Baptisme namely because we are baptized in the name of the Father the Sonne and the holy Ghost that is we are assigned and deputed to God the Father the Sonne and the holy Ghost and are claimed to be his owne 2. By the promise annexed to the rite Because God hath promised salvation unto him Marke 16 16. who shall beleeve and shall be baptized 3. Testimonies of Scripture also confirme the same Why tarriest thou Arise and be baptized and wash away thy sinnes Acts 22.15 Marke 16.16 Rom. 6 3. Tit. 3.5 1 Pet. 3.21 in calling on the name of the Lord. He that shall beleeve and be baptized shall be saved Know yee not that all we which have beene baptized into Jesus Christ have beene baptized into his death We are buried then with him by Baptisme According to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost To the which also the figure that now saveth us even Baptisme agreeth By this end of Baptisme appeareth why Baptisme is not re-iterated or used againe namely Why Baptisme may not be re-iterated 1. Because Baptisme is a signe of our receiving into favour and the Covenant which is ever sure and ratified to them who repent Therefore when we have fallen we need no Baptisme but Repentance onely 2. Moreover Regeneration is wrought but once onely we are borne but once and we are regenerate but once For he who is once truly ingraffed into Christ is never cast out Him that cometh to me I cast not away John 6.37 and therefore it is sufficient that Baptisme which is the washing and signe of regeneration be received but once onely chiefly seeing regeneration or salvation hath not a necessary dependance on Baptisme Otherwise as often as we sinne we should be re-baptized 3. Againe our Baptisme succeeded Circumcision which Circumcision was but once received By this end also of Baptisme it appeareth How Johns Baptisme agreeth with our Baptism and differeth from the same Acts 19.4 Marke 1.4 that the Baptisme of John is the same in substance with our Baptisme For John preached the baptisme of repentance for remission of sinnes saying unto the people that they should beleeve in him which should come after him that is in Christ Jesus Such is our Baptisme also only herein it differeth that we are not baptized in the name of Christ to come but of Christ already come in the flesh Wherefore Johns Baptisme and ours are one and the same in nature and substance howsoever they differ in the circumstance of signifying whereas John baptized in the name of Christ which should suffer and be raised againe the Apostles baptized and we at this day are baptized in the name of Christ which hath suffered and hath risen againe For if it be not so we cannot but say our Baptisme is not the same with Christs Baptisme For Christ was baptized of John Object John saith I baptise you with water Therefore his baptisme was onely a washing with water Ans John in that his speech distinguisheth that his ministery from Christs efficacy in Baptisme for if he meant otherwise it would follow that Christ was only baptized with water and that we also are only baptized with water or have not that Baptisme which Christ had To bind us to be thankfull unto God and to be a testimony of this our duty Baptisme is instituted to be a testification of our duty towards God and a binding of us and the Church to thankefulnesse that is to faith and repentance To faith that we might acknowledge for very God this God alone who is the eternall Father of our Lord Jesus Christ the Sonne and the holy Ghost into whose name we are baptized that we worship him only and receive the promised benefits with faith To repentance that our whole life time we being admonished by this rite how we are washed with the bloud of the Son of God and regenerated by his Spirit should in witnesse of our gratefulnesse walk in newnesse of life according to those sayings of Scripture Mar. 1.4 1 Cor. 6.11 Rom. 6.2 3 4. John preached the baptisme of amendment of life And such were some of you but ye are washed How shall we that are dead to sinne live yet therein know ye not that all we which have been baptized into Jesus Christ have been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father so also we should walke in newnesse of life To be baptized into the death of Christ is What it is to be baptized into Christs death 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To die also our selves which is to mortifie the lusts of the flesh by the vertue and power of Christs death and to rise againe with Christ unto newnesse of life This mortification God promiseth us in baptisme and bindeth us unto it To be a token of our entrance into the Church Act. 8.38 10.48 16.15 33. Baptisme is instituted to be a token and Symbole of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have reckoned in the number of his Church Hither appertaine all those places in which those who were become Christians as the Ethiopian
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings 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 ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
Major holdeth not generally Wee might for instance oppose unto them the example of circumcision which was given to infants who could not yet beleeve It is true therefore of those who are of understanding that of them none are to be baptised but such as beleeve Neither yet are they able to pronounce of those who are of understanding that they do beleeve Wherefore if infants are not to be baptised because they have no faith neither are they then who are of age and understanding to be baptised of whom it cannot be known whether they do beleeve or no as Simon Magus was baptised and yet was an hypocrite But say they profession of faith is sufficient for the Church We confesse that this is true and we adde further that to be born in the Church is to infants in stead and in place of profession 2. Where they say that unto the use of baptisme faith is required we grant it but yet distinguishing of faith so that we say Actuall faith is required in those of understanding but in infants is required an inclination only to this actuall faith So unto the use of circumcision was required actuall faith in those of understanding but in infants an inclination thereto only There are then foure terms in their Syllogism or there is in it a fallacy of taking that to be spoken but in part which is more generally spoken They which beleeve not to wit simply neither in profession nor in inclination Infants beleeve by an inclination to faith and therefore are to be baptised are not to be baptised But the infants of the faithfull beleeve in inclination 3. We deny the Minor proposition which denieth that infants do beleeve for infants do beleeve after their manner that is according to the condition of their age whereby they have an inclination to beleeve or doe beleeve by inclination for faith is in infants potentially and by inclination albeit faith be not in them actually as in those who are of age and understanding And as wicked infants which are without the Church have no actuall impiety and wickednesse but an inclination onely to wickednesse so godly infants which are in the Church have not actuall piety and godlinesse but an inclination onely to godlinesse not by nature indeed but by the grace of the covenant Furthermore infants also have the holy Ghost and are regenerated by him as John was filled with the holy Ghost Jerem. 1.5 when as yet hee was in the womb and it is said unto Jeremy Before thou camest out of the womb I sanctified thee If infants have the holy Ghost then doubtlesse he worketh in them regeneration good inclinations new motions and all those other things which are necessary unto salvation or at least he himself supplieth all these things Acts 10.47 and sufficeth for their baptism as Peter saith Who can forbid water from them who have received the holy Ghost as well as we Wherefore Christ numbred little children amongst the faithfull Matt. 18.16 Hee that offendeth one of these little ones which beleeve in me Wherefore infants do not profane baptism as the Anabaptists shamefully slander us Object 3. If the signe of the covenant pertain unto all to whom the promise of the covenant pertaineth then the sacrament of the Lords Supper must be administred to infants because the Supper also is a signe of the covenant But the Supper as you grant is not to be administred to infants Therefore neither baptisme Answ This objection proceedeth against the Major of our first and second reasons before expressed where wee conclude not thus Therefore every signe but thus Therefore some signe is to be tendred and given to infants to wit that signe 1. Which hath no conditions excluding infants 2. Which is an initiating or entering of them into the Church And in the new covenant baptisme alone is such a signe Which we prove thus Baptism only requireth the holy Ghost and faith whether actuall or potentiall that is in inclination as appeareth by Peters words Can any man forbid water that they should not be baptised who have received the holy Ghost Again Baptism onely is a receiving into the Church Therefore it alone is such a signe as is afore specified If they thus urge their argument If infants are to be baptised they are also to be admitted unto the Supper for the Supper is to be given to the whole Church as well as baptisme But they are not to be admitted to the Supper as your selves confesse Therefore neither to baptism Infants are not to be admitted to the Supper although they are to be baptised Two reasons hereof Ans This reason doth not follow because there is a great difference between baptisme and the Supper For 1. Baptism is a Sacrament of entrance and receiving into the Church whence it cometh that the Supper is to be granted to none except he be first baptised But the Supper is a signe of our abode in the Church or a confirmation of our receiving into the Church For the Supper is instituted for our confirmation to be a signe whereby God might confirm and seal unto us that he having once received us into the Church will also evermore preserve us in it that we never fall from it or forsake it and also that hee will continue his benefits once bestowed upon us and will cherish and nourish us by the body and bloud of Christ This confirmation they who are of age and understanding stand in need of as who are diversly tempted 2. Unto baptism regeneration by the holy Ghost and faith or an inclination to faith and repentance sufficeth but in the Supper conditions are added and required which hinder the use thereof to be granted unto infants for in the Supper it is required 1. That they who use the signe shew forth the death of the Lord. 2. That they try themselves whether they have faith and repentance or no. And seeing the age of infants cannot do these things it is manifest that infants are for good cause excluded from the Supper and yet not from baptism And therefore although they are to be baptised yet they ought not to be admitted unto the Supper for unto those Sacraments onely are infants to be admitted which are signes of receiving into the Church and covenant and which have no such condition adjoyned whereby their age is excluded Such a Sacrament is Baptisme in the new Testament not the Lords Supper Obj. 4. If baptisme succeeded circumcision then now also only the male children should be baptised and in the eighth day But this is not so Therefore baptism succeeded not circumcision Ans The Major is denyed for baptism succeeded circumcision not in every circumstance but in the thing signified in the end and use And in these the two Sacraments accord though the circumstances of sex and age be not common to both For God expresly restrained circumcision to the males and spared the females howbeit he comprehended them
hath this force and power to testifie and seal by the commandement of God through the promise of grace adjoined by Christ unto this rite rightly used For Christ baptiseth us by the hand of his Ministers as he speaketh unto us by the mouth of his Ministers 4. Wherefore there is in baptism a double water an externall visible water which is elementary and an internall invisible celestiall which is the bloud and spirit of Christ So also there is a double washing an externall visible and signifying washing namely the sprinkling or powring of water which is corporall that is is perceived by the parts and senses of the body and an internall invisible and signified washing namely remission of sins for the bloud of Christ shed for us and our regeneration by the holy Ghost and our ingraffing into his body which is spirituall that is is perceived and received by faith and the spirit Lastly there is also a double administer of baptisme an externall of the externall baptisme which is the Minister of the Church baptising us by his hand and water an internall of the internall baptisme which is Christ himselfe baptising us by his bloud and spirit 5. Neither is the water changed into the bloud or spirit of Christ neither is the bloud of Christ present in the water or in the same place with the water Neither are their bodies who are baptised washed therewith visibly neither is the holy Ghost by his substance or vertue more in this water then else-where but in the right use of baptisme he worketh in the hearts of them who are baptised and spiritually sprinkleth and washeth them with the bloud of Christ and hee useth this externall symbole or signe as an instrument and as a visible word or promise to stay and stir up the faith of them who are baptised 6. When as then baptisme is said to be the washing of the new birth to save us or to wash away our sins it is meant that the externall baptism is a signe of the internall that is of regeneration or our new birth of salvation and spirituall washing and this internall baptisme is said to be joyned with that externall baptisme in the right use and administration thereof 7. But notwithstanding so is sin in baptism abolished that we are delivered from being obnoxious to the wrath of God and from the condemnation of eternall punishment and further newnesse of life is begun in us by the holy Ghost but yet the remnants of sin remain in us untill the end of this life 8. Now all they and they alone receive baptism to the right use who are renewed or renewing and are baptised to those ends whereto baptisme was by Christ instituted 9. The Church doth rightly administer baptism to all them and to them alone whom she ought to repute in the number of the regenerate or members of Christ 10. Seeing also the infants of Christians are of the Church into which Christ will have all those received and inrolled by baptism who belong unto him and therefore baptism was substituted in the place of circumcision whereby as well unto the infants as unto the elder sort which did belong unto the seed of Abraham justification regeneration and receiving into the Church was sealed and therefore no man can forbid water that they should not be baptised who have received the holy Ghost purifying their hearts those infants then must necessarily also be baptised who either are born in the Church or come together with their parents to it 11. As the promise of the Gospel so baptism being received unworthily that is before conversion is ratified and profitable unto salvation to them that are penitent and the use thereof which was before amisse and unlawfull is now become unto them right and lawfull 12. Neither doth the wickednesse of the Minister make baptism void or of no effect and force unto them so that it be ministred into the promise and faith of Christ and therefore also the true Church doth not baptise them who have been baptised of hereticks but only must inform and instruct them with true doctrine concerning Christ and baptisme 13. And as the convenant once made with God is also afterwards after sins committed perpetually firme and of force to the repentant so also baptisme being once received confirmeth and assureth the repentant all their life time of remission of sins and therefore neither ought it to be re-iterated neither to be deferred untill the end of our life as if it so only cleansed men from sins if no sins be committed after it is once received 14. Neither yet are all those who are baptised with water whether they be of understanding or infants partakers of the grace of Christ for the everlasting election of God and his calling unto the kingdom of Christ is free 15. Neither are all who are not baptised excluded from the grace of Christ for not the want but the contempt of the baptisme shutteth men out of the convenant of God made with the faithfull and their children 16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery they who are not called unto this and especially women may not take upon them the power and authority to baptise 17. Rites which are patched by men to baptisme as hallowing of the water tapers exorcisms chrisme salt crosses spettle and such like are worthily reputed in the Church as a corruption of the Sacrament OF THE LORDS SUPPER ON THE 28. SABBATH Quest 75. How art thou in the Lords Supper admonished and warranted that thou art partaker of that onely sacrifice of Christ offered on the crosse and of his benefits Ans Because Christ hath commanded me and all the faithfull to eat of this bread broken and to drink of the cup distributed in remembrance of him with this promise adjoyned a Mat. 16.27 28. Mark 14.22 23.24 Luke 22.19 20. 1 Cor. 10.16 17. 11.23 24 25. 12.13 First that his body was as certainly broken and offered for me on the crosse and his bloud shed for me as I behold with mine eyes the bread of the Lord broken unto me and the cup communicated to me and further that my soul is no lesse assuredly fed to everlasting life with his body which was crucified for us and his bloud which was shed for us then I receive and taste by the mouth of my body the bread and wine the signs of the body and bloud of our Lord received at the hand of the Minister The Explication The chiefe Questions concerning the Lords Supper are 1. What the Supper of the Lord is 2. What are the ends thereof or wherefore it was instituted 3. What it differeth from Baptisme 4. What is the sense and meaning of the words of the institution 5. What is the difference between the Lords Supper and the Papists Masse and why the Masse is to be abolished 6. What is the right use of the Supper 7. What the wicked receive
because Christ testifieth unto us by these signes that hee doth as verily feed us with his body and bloud unto everlasting life as wee receive at the hand of the minister these the Lords signs and this testification is directed to every one who receiveth the signes with a true faith For wee so receive the signes at the ministers hand as that rather the Lord himself giveth them us by his ministers John 4.1 Wherefore Christ is said to have baptised moe disciples then John when yet he did it by his Apostles and other disciples Distinction of Christians from infidels That it might be a publick distinction or marke discerning the Church from all other nations and sects For the Lord instituted and appointed his Supper for his disciples and not for others Testification of our faith That it might be our testification to Christ and the whole Church which is a publick confession of our faith and a solemn thanksgiving and binding our selves to perpetuall thankfulnesse and the celebration of this benefit both which are proved by these words of Christ Luke 22.19 1 Cor. 11.26 Doe this in remembrance of me This remembrance is taken first for faith in the heart then for thanksgiving and our publick confession To be a bond of the Churches assembly That it might be a bond of the Churches assemblies and meetings because the Supper was instituted that it should be done and celebrated in a congregation and that either great or small Therefore the Supper as was said before is called a * Synaxis Mat. 20.27 1 Cor. 11.33 Convent and Christ expresly commandeth Drink yee all of this Likewise Paul When ye come together to eat stay one for another To be a bond of love among men 1 Cor. 10.17 That it might be a bond of mutuall love and dilection because the Supper testifieth that all who receive it aright are made the members of Christ under one head as also Paul saith For wee that are many are one bread and one body because we are all partakers of one bread Now the members of one body mutually love one another The Lords Supper may not be celebrated by one onely Of this which hath been spoken we gather that the Lords Supper ought not to be celebrated by one onely 1. Because it is a communion and the signe of our communion and a private supper is no communion 2. Because it is a solemne thanksgiving and all ought to give thanks unto God and by consequent hee that thinketh himself unworthy to communicate with others in the Lords Supper doth withall confesse himselfe not to be fit to give thanks unto God 3. Because Christ together with his benefits is not proper to any but common to all wherefore a private Supper maketh that good private which should be publick 4. Christ called all his houshold unto it even Judas himselfe Therefore a private Supper is coutrary to Christs institution 5. That some abstain from coming to the Supper it cometh of a certain evill and corrupt motion either because they will not communicate with others or because they think themselves not worthy enough to approach unto this Table But all are worthy who beleeve themselves to be desivered by Christ from eternall damnation and desire to profit and goe forward in godlinesse In summe if the Supper be received by one onely that is done against the use appellation institution and nature of the Sacrament Object An objection against that end which before â—as alledged to be principal in the Lords Supper Christ in the words of the institution of the Supper putteth as the principall end of his Supper his remembrance Therefore the confirmation of faith must not be made the principall end of his Supper Ans The reason followeth not to the deniall of a part by putting the whole For the remembrance of Christ is the whole wherin is comprised both our confession and our solemn bond to thankfulnesse and also the consirmation of our faith Wherefore rather by inverting the reason I thus inferre and conclude because the remembrance is the Supper therefore it is the confirmation of our faith and because also Christ proposeth unto us that ceremony or rite which must be unto us a remembrance of him hee doth verily propose also a confirmation of our faith which is nothing else but a remembrance of Christ and his benefits Ob. The holy Ghost confirmeth our faith therefore the Supper doth not Ans The reason followeth not to the removing of an instrumentall cause by the putting of a principall cause as if a man should say God feedeth and nourisheth us therefore bread doth not For the holy Ghost confirmeth indeed our faith but by the word and sacraments as God feedeth and nourisheth us but by bread 3. What the Supper differeth from Baptisme ALthough the same benefits are imparted and sealed unto us both in the Lords Supper and in Baptism to wit a spirituall ingraffing into Christ and a communion with him and the whole benefit of salvation whereof the Apostle speaketh saying By one spirit are we all baptised into one body 1 Cor. 12.13 and have been all made to drink into one spirit Yet many and manifest are the differences of these sacraments for the Supper differeth from Baptisme In ceremonies In ceremonies or externall rites In signification of ce emonies The same thing is sealed in baptism and the Supper but the meanes of sealing is diverse In the signification of the ceremonies For albeit it is the same participation of Christ namely both the washing away of sins by the bloud of Christ which is represented in baptisme and eating and drinking of the body and bloud of Christ which is confirmed unto us in the Supper yet notwithstanding that signification of our new birth is sealed by the dipping of our body into the water of baptisme and this of our maintenance and preservation is depainted and sealed by the eating and drinking of bread and wine in the Supper And therefore the thing signified of the sacraments is not divers because it is the same To be washed with the bloud of Christ and To drink the bloud of Christ But the manner of signifying one and the same thing is divers In ends In their proper ends Baptisme is a covenant made betweene God and the faithfull the Supper is a signe of the continuing of that covenant Or Baptisme is a signe of regeneration and of our entrance into the Church and covenant of God the Supper is a signe of their fostering abiding and preservation who are once entred into the Church The new man must first be born by the spirit of Christ and the signe of this renewing or regeneration is baptisme afterwards when he is once renewed and born again hee must be fostered and nourished by the body and bloud of Christ the signe of which nourishing is the Supper Briefly in baptisme God confirmeth us of our receiving into the
abolished and the signified Pasteover was now exhibited and a memoriall of him was to be signed to the Church or lastly hee gave thanks for the admirable and wonderfull gathering and preserving of the Church Hee brake it That is hee brake the bread which hee took from the table and distributed the same being one among many not any other invisible thing hidden in the bread He brake not his body but the bread as Saint Paul saith The bread which hee brake c. Now he distributed the bread being one among many because wee that are many are one body But the cause for which he brake this bread was to signifie 1. His passion and the separation of his body from his soule Two things signified by the breaking of the bread 1 Cor. 10.16 2. The communion of many with his own body and their bond of union and mutuall love The bread which we breake is it not the communion of Christ For wee that are many are one bread and one body Wherefore the breaking of bread is a necessary ceremonie both in respect of the signification Poure causes why this ceremony is to be retained and in respect of the confirmation of our faith and therefore is this ceremony also to be retained 1. Because Christ hath commanded it Doe this 2. Because of the authority and example of the Church planted in the Apostles time which from the rite of breaking termed the whole action Breaking of bread 3. For our own comfort that we may know the body of Christ to have been as certainly crucified for us as we see the bread to be broken unto us 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of mens minds Take eat This commandement belongeth to the disciples and to the whole Church of the new Testament Whence it is cleer and manifest 1. That the Popish Masse wherein the priest giveth nothing to the Church to be taken and eaten is not the Supper of the Lord but a private supper of him that sacrificeth and a meer stage-play 2. That wee must not be idle beholders of the Supper but religious receivers of it 3. That the Lords Supper is not to be celebrated but in an assembly or congregation where there are such as receive and eat 4. That the Supper is a signe of grace in respect of God reaching out unto us his benefits to be apprehended with a strong faith even as we receive the signe with our hand and mouth This is my body This that is this bread Object Then should it have been said * These Greek pronouns cannot be expressed with the like English particles because the words BREAD and BODY being of divers genders in Greek the Greek pronouns also are divers when as in English our particle THIS serveth for words of all genders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he had said This thing which I have in my hand now that was bread And that it is so to be understood is proved by these reasons 1. Christ took nothing but bread he brake bread and gave bread to his disciples to eare 2. S. Paul saith expresly The bread which he brake is it not the communion of the body of Christ 3. Of the wine it is said This cup is the new Testament in my bloud Wherefore after the same manner it is said This that is this bread is my body which is broken and delivered unto death for you The literall sense if it be properly taken can be no otherwise understood then thus The substance of this bread is the substance of my body But so to understand it is an undoubted absurdity for bread is a masse without life baked of corn and not united personally to the Word but the body of Christ is a living substance born of the Virgin and united personally to the Word Christ therefore calleth the bread his body meaning Cont. Adim c. 12. the signe of his body by a sacramentall Metonymie attributing the name of the thing signified to the signe because he appointeth this bread to be signe and sacrament of his body as Augustine himself interpreteth The Lord doubted not to say This is my body when he gave the signe of his body Wherefore far be it from us that we should say that Christ took bread visibly and his body invisibly in the bread For it is to be observed that he saith not In this is my body Or This bread is my body invisible But This bread is my body true and visible which is given for you Moreover these are the words of the promise added to this sacrament to teach us what the bread is in this use to wit the body of Christ that is what Christ exhibiteth and imparteth to the receivers of this bread and beleevers of this promise even his body or that flesh which in the Gospel hee promised to give for the salvation of the world For this is no diverse promise from that hee delivered in the sixth of John John 6.51 but every way the same concerning his flesh quickning us and the eating thereof profitable to salvation Only here the sacramentall rite is adjoined wherewith the promise is adorned and sealed as if he should say In the Gospel I promised life eternall to all that eat my flesh and drink my bloud now I confirme and ratifie this my promise with an outward ceremony that henceforth they which beleeve this promise and feed on this bread may undoubtedly be perswaded and assured that they verily eat my flesh which was given for the salvation of the world and have life eternall By this promise therefore this bread is made the sacrament and signe of Christs body and Christs body is made the thing signified by this sacrament The union of the signe the thing signified in the Sacrament and these two I mean the signe and the thing signified are united in this sacrament not by any naturall copulation or corporall and locall existence one in the other much lesse by transubstantiation or changing one into the other but by signifying sealing and exhibiting the one by the other that is by a sacramentall union whose bond is the promise added to the bread requiring the faith of the receivers Whence it is cleer that these things in their lawfull use are alwayes jointly exhibited and received but not without faith of the promise viewing and apprehending the thing promised now present in the Sacrament yet not present or included in the signe as in a vessell containing it but present in the promise which is the better part life and soul of the sacrament For they want judgement who affirme that Christs body cannot be present in the sacrament except it be in or under the bread as if forsooth the bread alone without the promise were either a sacrament or the principall part of a sacrament Which for you my disciples that is for
finer manner but simply rejecteth all eating of his flesh with the bodily mouth We may not therefore forge any corporall eating in the Supper contrary to the Gospel 6. The conceit of a corporall presence and feeding on Christs flesh under the bread is wholly different and diverse from the formall consideration of a Sacrament Therefore it is to be rejected The Antecedent is proved because it cannot be accounted either for the signe or the thing signified of which two every Sacrament wholly consisteth It is not the signe or sacrament because it is not object to the senses and if it were there is nothing which it might signifie And further it hath no proportion or similitude with the thing that is with the spirituall eating Neither can it be said to be the thing signified seeing the Scripture no where speaketh of an essentiall transfusion and reall commixtion of Christs flesh with our bodies neither can there be any except wee entertain the follies and dreams of Eutychians and Swenckfeldians For the sacraments testifie of those blessings only and them onely doe they seale unto us which are contained in the promise of the Gospel Againe it is not the thing signified because this eating may be without faith and is common to the godly and ungodly But the things signified in the sacraments are received by faith alone and of the faithfull and godly alone Besides if it were the thing signified none had ever beene sayed or at any time should have beene saved without it For in all Sacraments the things signified are the same and are given to all that are to be saved because they are the benefits of the Messias comprehended in the promise of the Gospel which benefits are the same unto all and without them no man is saved Therefore no place is left for a substantiall presence and mouthy eating of Christs body under the bread or under the forme of bread and this substantiall presence and mouthy eating is indeed nothing but a vaine name and Idoll in the world Object The corporall eating is a signe of the spirituall eating and a singular confirmation of faith Therefore Christs body is also a Sacrament or signe and invisible grace is the thing signified Answ The Antecedent is denied 1. Because Christs flesh under the bread is invisible Therefore it cannot signifie another invisible thing or strengthen faith For Sacraments or signes ought to be visible so that it deserveth not saith Erasmus to be called a Sacrament which is not accomplished by an externall signe For to this end and use are they given of God that they may as it were effectually shew to our outward senses that which is promised in the Word and performed by the holy Ghost in our hearts that they may be visible testimonies and pledges of the promise of grace exhibited and applyed Whence is that saying of Austine a Sacrament is a visible word And Lib. 19. cap. 18. cont Fault lib. 2. cap. 1. De Doct. Christ de Catech-rud ca. 26. Prosp in sentent it is a visible forme of invisible grace And A signe is a thing besides that forme which it presenteth to our senses causing something else by it selfe to come into the knowledge And the signes indeed of divine things are visible but the things themselves are invisible And that of Prosper The sacrifice of the Church consisteth in two things in the visible forme of elements and the invisible flesh and bloud of our Lord Jesus Christ in the Sacrament or signe and in the thing of the Sacrament that is the body of Christ Therefore no thing or action which is invisible insensible and not naturall can make the nature or appellation of a Sacrament And consequently they who will have Christs flesh in under or with the bread to be a Sacrament or will have the bread to be transsubstantiated into his flesh let them shew us a visible or sensible eating of it in the Supper lest they seeme to dissent from the ancient Fathers 2. There must be an analogy and proportion betweene the signe or Sacrament and the thing signified or the thing of the Sacrament For Except the Sacraments saith Austine had some similitude of those things whereof they are Sacraments they were not verily and Sacraments Now Epist 23. ad Bonifacium if Christ flesh be also a Sacrament and the thing of those Sacraments be invisible grace what proportion then and similitude shall there be between the two Sacraments but seeing there can be none it followeth that Christs flesh may not be called a Sacrament as being no lesse the thing it selfe of the Sacrament then eternall salvation signified by way of proportion by visible bread as by a signe Wherefore the sacramentall eating which is done naturally by the mouth doth not belong unto the body of Christ considered by it selfe in any physicall or naturall respect because unto this sacramentall eating the externall signes only are object in their owne nature S. Austine demanding how bread is the body of Christ and wine his bloud These saith he brethren are therefore called Sacraments because in them one thing is seene and another thing understood That which is seene Serm-ad Infant hath a corporall forme that which is understood hath a spirituall fruit If then thou wilt understand the body of Christ here the Apostle speaketh to the faithfull Yee ar the body of Christ and his members If then yee be the body of Christ and his members your mystery is set on the table c. 7. The communion of Christ which is promised in his Word and sealed in his Sacraments is not corporall but spirituall But the communion of Christ which is given in the Supper is the same with that which is promised in the Word and sealed in all other Sacraments Therefore the communion of Christ in the Supper is not corporall but spirituall The Major is manifest For in the Gospel no other communion is delivered or specified but that which is spirituall The Minor also is evident because the same benefits are proposed in all the promises of the Gospel which are presented and offered in the Sacraments For the Sacraments are the visible word because they promise that which the Word promiseth by visible signes and are seales of the promise of the same grace 8. There is one and the same signification of all the Sacraments of the Old and New Testament and in them one and the same communion of Christ But the signification of all other Sacraments and their communion is spirituall onely Therefore there is no other in the Supper The Minor is granted on all sides The Major is demonstrated by the Apostle in these words 1 Cor. 12.13 10.2 By one spirit we are all baptized into one body And All were baptized unto Moses in the cloud and in the sea and did all cate the same spirituall meate Object There is not the same thing signified of all Sacraments For in Baptisme the thing
fondly tell us Mat. 6.24 but from an impossibility as that of Christ Ye cannot serve God and Mammon Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are not able or ye have no possibility are likewise used as well as in this place 2 Cor. 6.15 and as that of the same Apostle else-where What concord hath Christ with Belial or what part hath the Beleever with the Infidell 3. This communion of the Saints with Christ and Christ with the Saints is spiritually expounded in Scripture 1 John 1.6 7. Our fellowship is with the Father and with his Son Jesus Christ If we say that we have fellowship with him and walke in darkenesse we lye and do not truely But if we walke in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ cleanseth us from all sinne Neither doe we in the Creed beleeve any other communion of the Saints with Christ and Christ with the Saints but that which is spirituall Hom. 24. in 1 Cor. 10. 4. Lastly Chrysostome interpreteth Pauls words of a spirituall communion Why said he not participation That he might manifest unto thee somewhat more excellent then it to wit the strongest and mightiest union that can be And a little after Why call I it communion Yea we are the selfe-same body of Christ What is the bread even the body of Christ What are they made who receive the body of Christ not many bodies but one body For as the bread is kneaded of many graines so we also are joyned with Christ 4. Out of the words of Christ John 6.62 What then if ye should see the Sonne of man ascend up where he was before It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you are spirit and life In these words Christ expresly rejecteth all eating of his flesh with our mouths and overthroweth by two arguments which wee have heretofore declared and on the other side he approveth and confirmeth our spirituall eating his flesh Wherefore we may not forge any corporall eating of Christs body in the Supper when such a kinde of eating is precisely reproved in the Gospel Object The sixth chapter of John treateth not of the Supper Therefore this testimony maketh nought against the eating of Christs body with our mouths instituted in the Supper Answ Here our Adversaries deceitfully argue from the deniall of a part to the deniall of the whole This Chapter we grant pertaineth not to the Ceremony of the Supper But hence it followeth not that simply it pertaineth not to the Supper For it concerneth the promise This is my body which is given for you because this promise is desumed out of this Christs Sermon registred in this sixth of John and is ratified and confirmed by the signes of bread and wine Wherefore it cannot be understood of any other eating of Christs body in the Supper then of that which is delivered in the sixth of John which is spirituall For bodily eating is in that Sermon condemned Repl. It is not simply the eating with the mouth that is there condemned but a Capernaiticall eating Answ All eating with the mouth is Capernaiticall For a Capernaiticall eating is not a bloudy renting onely and eating of Christs flesh and chewing it between the teeth but simply any eating with the mouth For the Capernaites say not among themselves How can this man give us his flesh to devoure to gnaw on with our teeth to rend asunder c. But they say How can this man give us his flesh to eate John 6.54 Neither doth Christ re-call them from a grosse eating with the mouth to a subtile kinde of eating with the mouth but to his ascension into Heaven which should shortly come to passe and thereby his body should be far removed from their mouthes and trained them to a spirituall eating which is with the heart by faith 5. Out of the same sixth Chapter of John To eate Christs flesh and To drinke his bloud signifieth To beleeve in Christ To dwell in Christ and Verse 54 56. To have Christ dwelling in us as appeareth because he attributeth the same effect of eternall life to both namely to the eating of his flesh and to faith in him But in the Supper this eating is authorised For no other purpose besides this can be shewed in the whole Gospel for sealing whereof the Supper was instituted Therefore To eate Christs body and To drink his blood is To beleeve in Christ To dwell in Christ and To have him dwelling in us 6. By one spirit are we all baptised into one body whether we be Jews or Grecians 1 Cor. 12 13. whether we be bond or free and have beene all made to drink into one spirit Hence we draw two arguments 1. Such as is the drinking of Christ such is the eating of him in the Supper The drinking of him is spirituall Therefore the eating of him is spirituall 2. The eating of Christs body and drinking his bloud is common to all the faithfull even to the Fathers of the Old Testament For we have all bin made to drink into one spirit But the eating with the mouth is not common to all the faithfull For the Fathers before Christs birth could not and at this day Infants and many of ripe yeeres having not liberty to partake of the Supper cannot eate his flesh with their mouthes Wherefore this mouthy eating of Christs flesh urged by our Adversaries is not that true eating which the Gospel promiseth and which the Supper sealeth The testimonies of Fathers in this point UNto these arguments drawne out of the sacred Scripture and the ground of our faith may be added testimonies of the Fathers and the purer Church who if we looke into their writings we shall finde that they plainly teach the same doctrine touching the Lords holy Supper which we do Among many we will produce onely some few notable and cleere in this point Irenaeus saith Lib. 4. cap. 34. The earthly bread taking his name from the word of God is no longer common bread but becometh the Eucharist or Sacrament which consisteth of two things an earthly and an heavenly thing Tertullian The bread which he tooke and distributed among his Disciples he made it his body saying This is my body that is The figure of my body Lib. 4. contra Marcion Praedag lib. 2. cap. 2. Lib. 2. Ephes 3. Serm. de Coena Clemens of Alexandria This is to drinke Christs bloud to be partaker of Christs immortality Cyprian Neither can his blood wherewith we are redeemed and justified seeme to be in the Chalice when the wine faileth in the Chalice wherein Christs bloud is shewed which is spoken of in every Sacrament and testimony of Scripture Againe the same Father saith As often as we doe this we sharpen not our teeth to bite withall but we breake and part the sanctified bread with a sincere
Lib. 4. Dut. 11. c. Quidam The age and parentage of Consubstantiation This opinion Lombard relateth and testifieth that it was before his time maintained by some but he calleth it a Paradox a strange or wonderfull opinion Guitmund fathereth it on Berengarius after his recantation and termeth it Impanation Others impute it to one Walrame against whom Anselme hath two books extant Some fasten it on Rupert Abb. Tuit who lived not long after Guitmond about the year of the Lord 1124. Petrus de Alliaco Cardinall of Cambray saith In lib. 4. sentent q. 6. art 2. that he had rather defend Consubstantiation the Transubstantiation unlesse the Church of Rome had defined the contrary He lived about the year of our Lord 1416. Lib. de Ca. Babyl At length Luther approving the judgement of this Cardinal of Cambray as himself witnesseth first thought it no article of faith to beleeve that the substance of bread remaineth or remaineth not but either point might be held without heresie Afterwards it seemed more probable unto him that the bread should remaine and the body of Christ should be under in and with the bread And this is now their opinion who name themselves Lutherans Wherefore they interpret Christs words This is my body thus In this with this under this bread is my body and they glory and boast no lesse then the Papists that they retain the letter without any trope or figure And so have they ranked themselves that if they combate with Papists then the particle This noteth with them bread only and the bread it self is the body of Christ If they bend their forces against us whom they call Sacramentaries then the particle This shall not signifie bread only but bread with the body of Christ lodged invisibly therein and the sense shall be This is my body that is This bread and my body lying hid in this bread is my body They illustrate this their glosse with vulgar similies as they call them that Christ when he gave his invisible body in the bread in like manner said This is my body as the Country-man saith of the graine in his sacke This is corne pointing at the sack or the Merchant of the money in his purse This is money pointing at his purse or the Mother of the Infant in his cradle This is my child shewing the cradle only or the Vintner of his wine This is Rhenish wine when he reacheth out the Goblet These formes of speech are noted and observed out of their books and disputations But good men they have that luck which the Poet alotteth unto fooles Fooles when they seeke to avoid an inconvenience Horat. Serm. lib. 1. sat 3. fall into an evill For in place of that absurd miracle of the subsisting of accidents without any subject they have induced another more absurd of the penetration of two bodies and whether we respect the letter or the sense they have wandred departed farther from Christs words then the Papists For the letter thus lieth This that is This bread is my body The sense standeth thus The visible bread broken and distributed is my true and essentiall body given for you It is my true body not by any change of essence and nature as the Papists would have it for bread was not assumed by the Word for us neither was bread given and crucified for us but it is my true body in a mysticall sense and Sacramentall kind of speech according to the interpretation of the sounder antiquity of Paul yea and of Christ himselfe The Transsubstantials glosse is farte wide of this the letter and meaning of Christs words As then the Papists retaine not the letter when in stead of Christs words This is my body they annex this seraphicall or super-angelicall glosse This thing or substance whatsoever undeterminate contained under these formes is my body so much lesse doe these reserve entire the letter and sense of Christs words when instead of them they place their own saying My body is in with under the bread or The bread and the body lying hid invisibly in the bread is my body For neither is the bread alone nor the bread with the body inclosed therein properly Christs body as an empty or full purse is not properly and without all figure of speech termed money Now the phrases they use are too improper and too much unfitting that they would expresse For as for the instances produced by them we know as soone as the Countrey-man Merchant Mother or Vintner speaketh that graine is in the sacke money in the purse an infant in the cradle and wine in the goblet But when these men tell us This is Christs body we know not forth-with that Christs body is in the bread neither can it be proved because an Article of the Christian faith testfieth that it is in heaven Of the Schisme of the Consubstantials LUthers foundation and maine ground at first was those words onely of Christ This is my body Afterwards in a disputation bad with the adversaries of this opinion pinion the 27. and 28. yeere he retired and fled to the Ubiquity and for that one foundation or ground afore-named he assumed four other 1. The personall union of the natures in Christ The right hand of God which is every where 3. The truth of God which cannot lie 4. The three fold manner of the existence of Christs body in any place But being at length repulsed from these holds he betook himselfe againe to Christs words and desired that all disputation of Ubiquity should quite be revoked Notwithstanding since his time some Lutherans by profession finding no sufficient warrant for their cause in Christs words have set Ubiquity on foot againe and at this day account it the best stake in their hedge Three sorts of Lutherans though others utterly disclaime it Hence arose a faction and division among the Consubstantials some are * 1. Simplices simply Lutherans who by Christs words only defend the being of Christs body in the bread and the eating it with the mouth some are * 2. Multipraesentiarii Omnipotentiarii multipresentiarie and omnipotentiarie Lutherans that is such as think Christs body to be present at once in many hosts by reason of the omnipotency really communicated therewith Lastly some are * 3. Omnipraesentiarii Ubiquitarii omnipresentiarie Lutherans who to assoile the presence of Christs body in the bread lay hold on the shield of Ubiquity and teach that Christs body is every where present by vertue of the union with the Word and therefore is present in the bread both before and after the use thereof in the Supper and that the right of consecration doth effect only that it be eaten in the bread Of this our young Divines for the understanding of this controverfie may not be ignorant For hereby they perceive that at this day there are two maine columnes or pillars erected to under-prop Consubstantiation namely The two principall
is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. â— and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard but worshipping in Dan and in Bethel and in the high places and in the Temple of Samaria were Idolaters not knowing what they worshipped and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that
bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and soâ—let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly
his body to dogs to wit to the wicked contrary to his own doctrine Give not holy things to dogs nor cast pearles to swine August lib. 21. c. 25. de Civit. Dei in lo. tract 26. 59. in senten Prosp c. 3.39 Ambros Serm. de coena 8. From the authority of Fathers who have preached the same doctrine Austine and Prosper Ambrose saith Although the Sacraments or signes suffer themselves to be taken and touched by the unworthie yet these men cannot be partakers of the spirit whose infidelity or unworthinesse contradicteth so great holinesse And a little after But as for those who in word only with dry hearts and minds that is without affection and without understanding are present at these sacred mysteries or further be partakers of the gifts therein they indeed lick the rocke but they neither suck honey thence nor oyle because they are not quickned with any sweetnesse of charity or fatnesse of sanctity of the holy Ghost they neither judge themselves nor discerne the Sacraments but unreverently frequent and use these his holy gifts and blessings as common meats and impudently intrude themselves into the Lords Table in a filthy garment for whom it had been better with a milstone about their neck to have been drowned in the sea then with an uncleane conscience to have taken one morsell at the Lords hands who to this very day createth sanctifieth blesseth and divideth to godly receivers his true and sacred body The causes for which the wicked are said to cate unto themselves damnation Now for these causes the wicked eat unto themselves and draw on themselves damnation 1. Because they profane the signes and by consequent the things signified by laying hold on those things which are not instituted for them but for the Disciples of Christ 2. Because they profane the Covenant and Testament of God by taking unto themselves the signes and tokens of the Covenant They will seeme to be in league with God whereas they are in league with the Devill and not with God whom by this meanes they would as much as in them lieth make the Father of the wicked 3. Because they discerne not the Lords body and tread under foot the bloud of Christ His benefits indeed are offered unto them but they receive them not with faith and so mock God while they professe that they receive the benefits of Christ when as they doe or minde nothing lesse and adde this new offence to their other sinnes 4. Because they condemne themselves by their owne judgement For approaching unto the Lords Table they professe that they accept of this doctrine and doe beleeve no salvation to be without Christ and yet in the meane season are conscious unto themselves that they are hypocrites and so condemn themselves Therefore false is their objection who say thus The wicked eat damnation unto themselves Therefore they eat Christs body Ans Nay rather the contrary followeth They eat damnation Therefore not Christs body For To eat Christ and To eat damnation are contraries which cannot stand together Repl. 1. They eat unworthily Therefore they eat Answ I grant they eat but they eat not Christ For the text saith expresly Whosoever shall eat this bread unworthily 1 Cor. 11.7 Repl. Christ is not a Saviour only but a Judge also Answ Hee is a Judge not of them by whom he is eaten but of them of whom hee is despised and rejected For of them which eat he saith He which eateth mee shall live by mee John 6.57 But of them which despise him he proclaimeth Depart from me all ye that work iniquity Matt. 7.23 As therefore the Gospel being beleeved is the savour of life unto life and being despised is the savour of death unto death So Christ being eaten quickeneth but being contemned judgeth the eater But he is then despised when in the word and sacraments he is offered to the unfaithfull but is refused or rejected through infidelity Repl. 3. They are guilty of Christs body Therefore they eat it Ans The cause of their guilt is not the eating of Christ but the eating of the bread without Christ because it is said Hee that eateth of this bread unworthily The abuse then of the signe is the contempt of Christ as the defacing of the Kings Charter or Seal is an injury to the Prince himself and a matter of treason Repl. 4. But how eat the wicked damnation unto themselves seeing it is a good work to receive the Sacrament Ans It is a good work by it self but not unto the wicked The receiving of the Sacrament is a good work when the true and right use is adjoyned otherwise it is made not a commanded but a forbidden work as also God saith He that killeth a bullocke Isa 66.3 is as if he slew a man So likewise Paul This is not to eat the Lords body And again 1 Cor. 11.20 Rom. 2.26 If thou be a transgresser of the law thy circumcision is made uncircumcision Else might wee thus conclude The receiving of Christs body is a good work Therefore the wicked by that receit cannot be made guilty of Christs body 3. What the right and lawfull use of the Supper is THe right and lawfull use of the Supper is When the faithfull receive in the Church the Lords bread and his cup and shew forth his death to this end that this receiving may be a pledge of their union with Christ and an application of the whole benefit of our redemption and salvation It consisteth in three things 1. When the rites and ceremonies instituted of Christ are retained and observed yet so that they be not observed of one or two privately buâ— in a convenient and lawfull assembly of the Church whether great or small and the rites instituted are That the Lords bread be broken distributed and received and the Lords cup given to all that communicate in remembrance of Christs death 2. When the rights are observed of those persons for whom Christ did institute them that is when the bread and wine is not distributed and received of others then of whom the Lord would have it received namely not of his enemies but of his â—isciples which are the faithfull For the observing of the rite without faith and repentance is not the use but the abuse of it 3. When the Supper is received and the whole action directed to the right end appointed by Christ which is in commemoration and remembrance of the Lords death and for confirmation of our faith and to shew our thankefulnesse Quest 82. Are they also to be admitted to the Supper who in confession and life declare themselves to be unbeleevers and ungodly Ans No. For by that means the Covenant of God is profaned and the wrath of God is stirred up against the whole assembly a 1 Cor. 11.20 34. Isa 1.1 c. 66.3 Jerem. 21. Psa 50.16 c. wherefore the Church by the commandement of Christ
and his Apostles using the keyes of the kingdome of heaven ought to drive them from the Supper till they shall repent and change their manners The Explication Who are to be admitted to the Supper THey are to be admitted of the Church to the Lords Supper 1. Who are of a fit age to prove themselves and to re-call to minde and meditate on the Lords death according to that commandement Do this in remembrance of me Let a man examine himself and so let him eat of this bread Shew forth the Lords death till he come Luke 22.19 1 Cor. 11 2â— 28. Therefore the infants of the Church though they be reckoned among the faithfull yet they are exempted from the use of the Sacrament 2. Who are baptised and by baptisme made members of the Church For in the Supper the covenant plighted with God in baptism is renewed Therefore in old time none might eat of the Passeover except hee were first circumcised So that Turks Jewes and other aliants from the Church are to be debarred of the Supper 3. Who in words and deeds professe true repentance and faith or they who expresse and shew a profession of faith and repentance in the actions of their life whether they doe this truly and sincerely or of secret and hidden hypocrisie For of things concealed the Church judgeth not Therefore it admitteth all whom it may judge to be Christs members that is whom it heareth and seeth professing faith and repentance in publick confession and outward actions whether they be truly godly or hypocrites not yet unmasked But they are not to be admitted whosoever simply do avouch that they beleeve all things and yet live wickedly for hee that saith he beleeveth and hath not works is a liar and denieth in deed that which he affirmeth in words according to that of the Apostle Tâ—â— 1. â—6 They professe that they know God but by their works they deny him and are abominable and disobedient and to every good work reprobate So S. James sheweth James 2.20 Why they onely who professe faith and repentance are to be admitted to the Supper That faith which is without works is dead The reasons why they are to be admitted onely who both by their profession and life professe faith and repentance are these Profaning of Gods covenant What it is to profane Gods covenant Gods covenant two wayes profaned Because the Church should profane Gods covenant if it should admit unbeleevers and men impenitent For he that doth a thing and he that consenteth unto it are both obnoxious to the same law To profane the Covenant of God is to commend and acknowledge them for the confederates or friends and fellows of God who are Gods enemies and so to make God such a one as hath entered a covenant and is in league with hypocrites and wicked men Now the covenant of God is two wayes profaned namely as well by communicating and imparting the signe of the covenant to them unto whom God promiseth nothing as by receiving and using the signes without faith and repentance For not only they profane the covenant who being as yet impenitent take the signes of the covenant unto them but they also who wittingly and willingly give the signes unto those whom God hath shut from his covenant They make therefore God a fellow and friend of the wicked and the sons of the divell they make the sons of God whosoever reach the signes to the wicked Fear of Gods wâ—ath They are not to be admitted to the Supper who professe not faith and repentance both in life and confession because If such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed Now that by this means the wrath of God is stirred up against the Church 1 Cor. 11.31 the Apostle sufficiently witnesseth saying For this cause many are weak and sick among you and many sleep For if we would judge our selves we should not be judged God therefore is angry with the consenters or winkers at the profanation of the Sacrament and so punisheth them because he punisheth the wicked whom they consenting thereto admitted for by both the Supper of the Lord is alike profaned Christs commandement Christ hath commanded that the wicked be not admitted And if any deny that any such commandement is extant yet the substance and tenour of the commandement shall be easily proved For Christ instituted his Supper for his disciples and to them alone he said Iuke 22.15 17 19 20. I have earnestly desired to eat this passeover with you Take this and part it among you This is my body which is given for you This cup is the new Testament in my bloud which is shed for you Wherefore the Supper was instituted for Christs disciples only all others for whom Christ died not are excluded To these three reasons we may here adde a fourth 4. This is an evident demonstration They who deny the faith are not to be accounted for members no not of the visible Church But all that refuse to repent deny the faith according to that saying of the Apostle They professe that they know God but by works they deny him Tit. 1.16 and are abominable and disobedient and to every good work reprobate Therefore they who refuse to repent are not to be reckoned members no not of the visible Church and therefore are not to be admitted to the Sacraments of the Church but to be secluded as aliants from them untill they repent and change their evill manners But yet for all this those hypocrites are to be admitted together with the godly unto the Supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approach thither but true beleevers for these only excepted all others yea even those hypocrites which are not as yet manifested eat and drink unto themselves damnation and profane the Lords sacred Supper Object The Church profaneth the covenant if it admit the impenitent Answ To the Antecedent we answer that the Church sinneth not in admitting hypocrites to wit as yet concealed and not unmasked to the view of the world seeing the Church is forced to acknowledge them for sincere members who confesse with their mouthes and counterfeit repentance It should sin indeed if wittingly and willingly it admitted open and professed hypocrites which in word or deed deny faith and repentance Rep. But many impenitent persons intrude themselves and profane the covenant especially where excommunication a part of Church discipline flourisheth not and these the Church admitteth without sin Therefore it offendeth not in admitting others which deny repentance Ans The Church herein sinneth not not because it is no sin to admit the unrepentant but because it admitteth them without knowledge that they are such But the impenitent persons themselves who presse unto this table profane the
him come and observe it and he shall be as one that is born in the land For no uncircumcised person shall eat thereof 3. The allegories or resemblances between Christ and the Paschal lamb FOr confirmation and illustration of the principall end of the passeover the consideration of the resemblances of such rites as God prescribed to be observed in the killing and eating the Paschall lamb may much availe A Collation of the type and the thing signified by the type THE TYPE WAS THE THING SIGNIFIED IS 1. A Lamb out of the flock 1. Christ very or true man Isa 53. John 1. 2. Without blemish set apart 2 Without sin Isa 53. Heb. 7. 3. To be slain and rosted 3. Who suffered and died 1 Cor. 5. 4. Without breaking any bone 4. Without having his bones broken John 19. 5. About evening 5. In the end of the world Heb. 1. 9. 6. The posts were to be sprinkled witâ— his bloud 6. His satisfaction was imputed unto us Isa 53. Rom. 3. 7. That the Destroyer might passe over the Israelites housâ—s 7. That we might be delivered from everlasting death Heb 2. 8. He was to be eaten and that in every family 8. There must be in man an applying of this death of Christ to himselfe by faith Rom. 1. John 6. 9. He was to be eaten all 9. This application must be according to all the Articles of faith 2 Tim. 3. 10. Without leavened bread 10. Without hypocrisie 1 Cor. 5. 11. With sowre herbs 11. With patience of the crosse Matt. 10. 12. Hastily and in the habit of travellers 12. With a desire of profiting and expectation of an heavenly life Matth. 13. Heb. 13. 13. Of the Circumcised alone 13. The regenerate onely eat him and hee is profitable to them alone and they onely take not the Sacraments to their condemnation Joh. 6. Heb. 13. 1 Cor. 11. 4. Whether the ancient passeover be now abrogated THat the ancient passeover is now by Christs coming abrogated with all other types whatsoever prefiguring the Messias to come is cleer 1. Out of the whole disputation of the Apostle to the Hebrews touching the abolishment of the legall shadowes Heb. 7.12 which abolishment is now performed in the New Testament If the priesthood be changed then of necessity must there be a change of the law In that he saith a New Testament hee hath abrogated the Old 2. From the fulfilling and performance of those legall shadows These things were done that the Scripture should be fulfilled Not a bone of him shall be broken John 19.36 Christ our passeover is sacrificed for us 1 Cor. 5.7 3. From the substituting of the New Testament in place thereof For Christ when he was ready to die and to sacrifice himselfe as the true Passeover ended the ceremony of the Paschall lamb with a solemn banquet and thenceforth instituted and ordained a Supper to be observed by his Church in place thereof I have desired to eat this passeover with you before I suffer Luke 22.15 19. Doe this in remembrance of mee Where hee commandeth that we celebrate and solemnize the supper in memory of him not the ancient passeover As then Baptism succeeded Circumcision so the Lords Supper succeeded the Passeover in the new Testament Certain conclusions of the Supper 1. 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 received in the assembly of the faithfull in remembrance of Christ which is that Christ might testifie unto us that he feedeth us with his body and bloud delivered and shed for us to eternall life and that we also might for these his benefits give solemn thanks unto him 2. The first and principall end and use of the Lords Supper is That Christ might therein testifie unto us that he died for us and doth feed us with his bloud and body unto everlasting life that so by this restification he might cherish and increase in us our faith and so consequently this spirituall food and nourishment The second end is thanksgiving for these benefits of Christ and our publick and solemn profession of them and our duty towards Christ The third is the distinguishing of the Church from other sects The fourth that it might be a bond of mutuall love and dilection The fifth that it might be a bond of our assemblies and meetings 3. That first end and use which is the confirmation of our faith in Christ the Supper of the Lord hath because Christ himself giveth this bread and drink by the hands of his Ministers to be a memoriall of him that is to admonish and put us in remembrance by this signe as by his visible word that he died for us and is the food of eternall life unto us while he maketh us his members both because he hath annexed a promise to this rite that he will feed those who eat this bread in remembrance of him with his own body and bloud when he saith This is my body and also because the holy Ghost doth by this visible testimony move our minds and hearts more firmly to beleeve the promise of the Gospel 4. There is then in the Lords Supper a double meat and drinke one externall visible terrene namely bread and wine and another internall There is also a double eating and receiving an externall and signifying which is the corporall receiving of the bread and wine that is which is performed by the hands mouth and senses of the body and an internall invisible and signified which is the fruition of Christs death and a spirituall ingraffing into Christs body that is which is not performed by the hands and mouth of the body but by the spirit and faith Lastly there is a double administer and dispenser of this meat and drink an externall of the externall which is the Minister of the Church delivering by his hand bread and wine and an internall of the internall meat which is Christ himself feeding us by his body and bloud 5. Not the body and bloud of Christ but the bread and wine are the signs which serve for confirmation of our faith for the body and bloud of Christ are received that we may live for ever But the bread and wine are received that we may be confirmed and assured of that heavenly food and daily more and more injoy it 6. Neither is the bread changed into the body of Christ nor the wine into the bloud of Christ neither doth the body and bloud of Christ succeed in their place they being abolished neither is Christs body substantially present in the bread or under the bread or where the bread is but in the right use of the Lords Supper the holy Ghost useth this symbole as an instrument to stir up faith in us by which he more and more dwelleth in us ingraffeth us into Christ and maketh us through him to be just and righteous and to draw eternall 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 sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
ground and foundation of Christian doctrine and to have a purpose to obey it but those must be repelled who will not desist either from their errours and blasphemies or from manifest sins against their conscience being admonished by the Church and convicted of errour 16. The Pope hath corruptly taken away the breaking of the bread from the rite of the Supper and bereaved the people of the use of the cup. Corruptly also hath he transformed the Supper of the Lord with adding so many ceremonies not delivered by the Apostles into a theatricall or pageant-like Masse that is into a Jewish superstition and stage-like rounds and conveyances But more wicked and idolatrous inventions are these That the Masse is a propitiatory sacrifice wherein Christ is offered by the Masse-priests for the quick and the dead and is by the force of consecration substantially present and abideth so long as those forms of bread and wine remain uncorrupted and further doth bestow the grace of God and other benefits upon them for whom he is offered of whom also he is eaten with the mouth of their body yea though they have no good inward motion in them and lastly is being treasured and laid up and carried about under those forms to be worshipped In respect of these foul monsters it is necessary that the Masse be quite and clean abolished out of the Christian Church In summe they are these 1. Transubstantiation 2. Bread-worship 3. Sacrifice 4. Maiming of Christs Supper THE APPENDIX OR ADDITION ADJOYNING unto the former Treatise of the Supper Certain principall arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper and the Sacramentaries as they call them together with a refutation of them 1. THe errours of the Sacramentaries say they are that there are but bare signes and symboles only in the Supper Ans We teach that the things signified are together with the signes in the right use exhibited and communicated albeit not corporally but in such sort as is agreeable unto Sacraments 2. The Sacramentaries say that Christ is present only according to his power and efficacie Ans We teach that he is present and united with us by the holy Ghost albeit his body be far absent from us like as whole Christ also is present with his ministery though diversly according to the one nature 3. The Sacramentaries say they affirm that an imaginary figurative or spirituall body of Christ is present not his essentiall body Ans We never spake of an imaginary body but of the true flesh of Christ which is present with us although it remain in heaven Moreover we say that we receive the bread and body but both after a manner proper to each 4. The Sacramentaries say they affirm that the true body of Christ which hung on the crosse and his very bloud which was shed for us is distributed and is spiritually received of those only who are worthy receivers as for the unworthy they receive nothing besides the bare signes unto their condemnation Ans All this we grant as being agreeing to the word of God the nature of sacraments the analogie of faith and the communion of the faithfull Certaine arguments of the Consubstantiaries whereby they goe about to overthrow our doctrine of the Lords Supper together with the refutation of them 1. THe words of the institution are open and plain This is my body This is my bloud Ans They alledge these words against themselves for they say That the body of Christ is received really in under with the bread when Christ saith that the very bread is the body Wherefore they doe a double injury unto the Church First while they thrust upon the Church their own words for Christs Secondly while they imagine that the Church perceiveth not these speeches to be divers In the bread is my body and The bread is my body They accuse Christ also for a liar for they deny that the bread is his body but that his body is in the bread Let them look therefore unto it how they will answer Christ at the last judgment for this blasphemy and reproach The Papists also do more retain the very words of Christ But these retain not the words but follow the sense and meaning Wee must see therefore which part followeth it Ours shall be proved in the end Repl. Christ addeth an exposition of his mind Which is given for you and Which is shed for you Ans First this is a begging of that which is in question for they take as granted that the bread is properly called the body which yet lieth upon them to prove for it is a sacramentall manner of speaking Secondly we return their own reason upon them by inverting it thus The body of Christ properly so called was given for us But the bread was not given for us Therefore 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 body But the breaking of the body is the crucifying thereof Therefore the bread broken is but sacramentally and by representation the body broken 2. They reason from the authour who said it and is true Ans This is also a begging of that which is in question They must prove that Christ said his body was in under with the bread And further a man may speak figuratively and yet speak perspicuously and plainly Repl. He is also omnipotent therefore he is able to be every-where and so in the bread Ans Albeit he were able to bring to passe that two flat repugnant things should be true together yet will hee not do it Again God is not able to work contradictories or things flat repugnant because he is true Now to will those things which are contradictory argueth a lyar Wherefore we deny not the truth and omnipotency of God but these mens lies nay rather we defend Gods truth affirming that God doth that which he spake But they oppugne it making contrary wils to be in God Repl. Christs body hath many prerogatives not agreeable to our bodies as that he was born of a Virgin walked on the sea was at one time and together in the grave in hell and in paradise and passed thorow the gates when they were fast shut Ans These examples are partly not matches and partly false For this may agree unto a creature to walk on the waters as it did to Peter to passe thorow the gates shut as it is agreeable to the nature of a spirit Again these examples are not matches nor of the same quality with that which is in question because these do not imply a contradiction For when he is said to be born of a Virgin he is not said withall not to be born of a Virgin But to be both finite and infinite as they will have Christs body who consubstantiate it with the bread these imply a contradiction Now it is false that they say that he passed thorow the gates shut
hell or in the greatest matter of all others impiously to blaspheme if this be not The second Argument THe blasphemie of Samosatenus Arrius and the late Anti-trinitaries is this That Christ-man is not properly and by nature God but onely by an accidentall participation of Divine properties majesty honour power and vertue The Ubiquitaries also maintaine the same consideration of the God-head of Christ-man while they define the personall union by his communicating alone of properties whereby the flesh of Christ is made omnipotent and every where So that now that man is and is called God not that hee is properly and by nature God but because in finite power majesty and glory is given him from God and all the gifts of the holy Ghost are bestowed on him without measure Now this accidentall bestowing of the God head and all the properties doth not make Christ to be properly and by nature God but only by divine grace or God unproperly so called because it is not the very essentiall God-head of the Word but a certain participation thereof in vertue and efficacy And therefore the sounder Fathers objected unto the Arrians that they took away the true and eternall God-head of Christ when they made him a God not by nature but by grace b participation onely of dignity and majesty Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onely take away his true and eternall God-head wee doe disclaime and accurse this their doctrine as blasphemous and hereticall And that they doe this their own words and opinions witnesse Brentius in recog p. 20 Anar Thes 10. â—â— p. Tubin Thes 25 26. and Apol. â—agr 29. as Brentius and Jacobus Andraeas and others of them in their writings Whence we conclude that the Ubiquitaries hold the same opinion with the Artians and the Anti-trinitaries of the God-head of Christ-man that is that all esteeme him for God not by nature but onely by grace of participation new temporary created adopted If these things be true Christ shall not be God and man Lib. 1. de Trinita but a divine man such as the Ubiquitaries repute him who as Servetus hold this opinion That God can communicate the fulnesse of his God-head give his divinity majesty power and glory unto man But wee execrate and detest the same blasphemy of both The third Argument NEstorius taught That the union of God the Word with man was wrought by the participation only of equality as touching majesty honour power vertue and operation Neither doth hee make the difference of the dwelling of the Word in mans nature which himselfe tooke and in other Saints to consist in any other thing than in those gifts and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter and in Christ except it be taken from the communication of the gifts or properties of the God-head and they contend that by this meanes this man which was taken by the Word is God because the Word doth nothing without him but all things by him This is nothing else than to make Christ man onely God by an accident Wherefore the doctrine of Vbiquity is altogether the same with Nestorius his heresie Tert. lib. de Trin pag. 6. 10. Tertullian saith If Christ be man onely how then is he present every-where being called upon and invocated seeing this is not the nature of man but of God to be able to be present in all places By this testimony is refuted the Ubiquity of the humane nature in Christ Object But the union of the divine and humane nature in Christ is unseparable Therefore wheresoever the divine nature is there is also the humane nature Ans It is true which is said that the union is unseparable The Word never forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soul is included in my body Wheresoever my body is there must my soule needs be neither is my soule at the same time without my body But the Word is not so in Christ-man But hee is so unseparably and personally in the humane nature as that he is together also without the humane nature in all the parts of the world as he filleth all and in holy men and Angels by his speciall presence The personall union of both natures doth not evert the generall action and working of his presence and majestie neither doth it let or hinder the speciall working of his presence because the Word is effectuall and worketh forcibly in the regenerate The generall points wherein the Churches which professe the Gospel agree or disagree in the controversie concerning the Lords Supper THey agree in these points 1. That as well the Supper of the Lord as Baptisme is a visible pledge and testimony annexed by Christ himselfe to the promise of grace to this end chiefly that our faith in this promise might be confirmed and strengthened 2. That in the true use of the Supper as well as in all other Sacraments two things are given by God unto us and are received of us namely earthly externall and visible signes are bread and wine and besides these also heavenly internall and invisible gifts as are the true body of Jesus Christ together with all his gifts and benefits and heavenly treasures 3. That in the Supper we are made partakers not only of the Spirit of Christ and his satisfaction justice vertue and operation but also of the very substance and essence of his true body and bloud which was given for us to death on the Crosse and which was shed for us and are truly fed with the self same unto eternall life and that this very thing Christ should teach and make known unto us by this visible receiving of this bread and wine in this Supper 4. That the bread and wine are not changed into the flesh and bloud of Christ but remain true and naturall bread and wine that also the body and bloud of Christ are not shut up in the bread and wine and therefore the bread and wine are called the body of Christ his body and bloud in this sense for that his body and bloud are not only signified by these and set before our eies but also because as often as we eat or drink this bread and wine in the true and right use Christ himself giveth us his body and bloud indeed to be the meat and drink of eternall life 5. That without the right use this receiving of bread and wine is no Sacrament neither any thing but an emptie and vaine ceremony and spectacle and such as men abuse to their owne damnation 6. That there is no other true and lawfull use of the Supper besides that which Christ himself hath instituted and commanded to be ketp namely this that this bread and this wine be eaten and drunken
in remembrance of him and to shew forth his death 7. That Christ in his Supper doth not command and require a dissembled and hypocriticall remembrance of him and publishing of his death but such as imbraceth his Passion and death and all his benefits obtained by these for us by a true and lively faith and with earnest and ardent thankfulnesse and applieth them unto those which eat and drinke as proper unto them 8. That Christ will dwell in beleevers only and in them who not through contempt but through necessity cannot come to the Lords Supper yea in all beleevers even from the beginning of the world to all eternitie even as well and after the same manner as he will dwell in them who came unto the Lords Supper They disagree in these points 1 THat one part contendeth that these words of Christ This is my body must be understood as the wordes sound which yet that part it selfe doth not prove but the other part that those words must be understood sacramentally according to the declaration of Christ and Paul according to the most certain and infallible rule and levell of the Articles of our Christian faith 2. That one part will have the body and bloud of Christ to be essentially In or With the bread and the wine and so be eaten as that together with the bread and the wine out of the hand of the Minister it entreth by the mouth of the receivers into their bodies but the other part will have the body of Christ which in the first Supper sate at the table by the Disciples now to be and continue not here on earth but above in the heavens above and without this visible world and heaven untill he descend thence again to judgement and yet that we notwithstanding here on earth as oft as we eat this bread with a true faith are so fed with his body and made to drink of his bloud that not only through his passion and bloud shed we are cleansed from our sins but are also in such sort coupled knit and incorporated into his true essentiall humane body by his Spirit dwelling both in him and us that we are flesh of his flesh and bone of his bones and are more neerly and firmely knit and united with him than the members of our body are united with our head and so we draw and have in him and from him everlasting life 3. That one part will have all whosoever come to the Lords Supper and eat and drink that bread and wine whether they be beleevers or unbeleevers to eat and drink corporally and with their bodily mouth the flesh and bloud of Christ beleevers to life and salvation unbeleevers to damnation and death the other holdeth that unbeleevers abuse indeed the outward signes bread and wine to their damnation but that the faithfull only can eat and drink by a true faith and the fore-alledged working of the holy Ghost the body and bloud of Christ unto eternall life Quest 83. What are the keyes of the Kingdome of heaven ON THE 31. SABBATH Ans Preaching of the Gospel and Ecclesiasticall discipline by which heaven is opened to the beleevers and is shut against the unbeleevers Quest 84. How is the Kingdome of heaven opened and shut by the preaching of the Gospel Answ When by the commandement of Christ it is publikely declared to all and every one of the faithfull that all their sins are pardoned them of God for the merit of Christ so often as they imbrace by a lively faith the promise of the Gospel but contrarily is denounced to all Infidels and Hypocrites that so long the wrath of God and everlasting damnation doth lie on them as they persist in their wickednesse a John 20.21 22 23. Mat. 16.19 according to which testimony of the Gospel God will judge them as well in this life as in the life to come Quest 85. How is the Kingdom of heaven opened and shut by Ecclesiasticall discipline Ans When according to the commandement of Christ they who in name are Christians but in their doctrine and life shew themselves aliens from Christ b Rom. 11.7 8 9. 1 Cor. 12.28 after they have been some time admonished will not depart from their errours or wickednesse are made knowne unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himselfe out of the Kingdome of heaven And againe if they professe and indeed declare amendment of life are received as members of Christ and his Church c Mat. 18.15 16 17. 1 Cor. 5.3 4 5. 2 Thes 3.14 15. 2 John 10.11 2 Cor. 2.6 7 10 11. 1 Tim. 5.17 The Explication SEeing it hath bin shewed in the Treatise next going before who are to be admitted by the Church unto the Lords Supper very commodiously and fitly shall this doctrine follow concerning the power of the keyes wherein besides other things this chiefly is taught How they who are not to be admitted must be restrained and excluded from the Sacraments lest approaching unto them they profane them The chiefe questions are 1. What the power of the keyes given unto the Church is and what are the parts thereof 2. Whether Ecclesiasticall discipline and excommunication be necessary 3. To whom that power is committed against whom and in what order to be used 4. To what ends it is to be directed and what abuses therein are to be avoided 5. What that power of the keyes committed unto the Church differeth from the Civill power 1. What the power of the keyes given to the Church is and what are the parts thereof THe power of the keyes of the Kingdome of heaven which Christ gave to his Church is the preaching of the Gospell and Ecclesiasticall discipline whereby heaven is opened to the beleeving and shut up against the unbeleeving and unfaithfull Or it is the office or charge imposed on the Church by Christ of denouncing by the preaching of the Gospell and Church discipline Gods will and even of declaring the grace of God and remission of sins unto the penitent that is to them who live in true faith and repentance but of denouncing unto the wicked the wrath of God and exclusion or banishment from the Kingdome of Christ and of casting such out of the Church as long as they shall shew themselves in doctrine and life estranged from Christ and of receiving them againe into the Church when afterwards they shall repent It is called the power of the keyes by a Metaphor or borrowed speech taken from the Stewards of mens houses Why this power is called the keys to whom the keyes are delivererd in charge and the keyes import a Steward-ship by a Metonymy or change of names between the signe and the thing signified thereby as we use to say The Scepter
an oblation as if hee offered swines bloud hee that remembreth incense as if hee blessed an Idoll Jerem. 6.20 In the sixth of Jeremy he sharply reproveth those who being defiled with their abominations yet durst appeare in his Temple Ezekiel the 20. he threatneth that he will not answer Ezck. 20.31 when he is asked by them who goe after other gods and then present themselves in Gods Temple when they are polluted In the same Chapter he saith verse 24. that they profane his Sabbaths and pollute his Sanctuary who when they have gone a whoring after Idols appeare in his Temple Amos the fifth Amos 5.21 hee rejecteth the sacrifices and worship of transgressors I hate and abhorre your feast-dayes and will not smell in your solemne assemblies Haggai the second he prohibiteth the uncleane in soule once to touch holy things where he speaketh of morall and ceremoniall uncleanenesse Prov. 15.8 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem who confessed their sins and repented Bring forth fruits worthy amendement of life Leave thine offering before the Altar and goe thy way Mat. 3.6 first be reconciled to thy brother and then come and offer thy gift Therefore whosoever reconcileth not first himself unto his brother hee is to be debarred the Sacraments For Christ will that all submit themselves first unto God according to all his commandements before they approach to any Sacrament For by the name of Altar here are understood any Sacraments whatsoever Amend your lives Acts 2.38 8.37 1 Cor. 10.20 21. 11.27 and be baptised every one of you If thou beleevest with all thine heart thou mayest be baptised Therefore if thou beleevest not thou mayest not The things which the Gentiles sacrifice they sacrifice to divels and not unto God Yee cannot be partakers of the Lords Table and of the Table of Divels Whosoever eateth unworthily is guilty of the Lords body But the wicked eating without faith and repentance eate unworthily Therefore they are guilty We ought not to partake in other mens sins and we ought not to wink at any mans destruction therefore wee may not admit the wicked to the Sacrament lest they eat unto themselves damnation 2. In respect of Christ and his Apostles speciall commandement If thy brother trespasse against thee goe and tell him his fault between him and thee alone Mat. 18.15 16 17 18. if hee heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses every word may be confirmed And if he will not vouchsafe to heare them tell it unto the Church and if he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican Verily I say unto you Whatsoever yee bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven But Christ will not that his Sacraments which he instituted for the faithfull alone be made common with Pagans and Publicans And lest this Mandate might be understood of some private and speciall judgement it is expresly added Whatsoever yee shall bind c. which words cannot be otherwise understood but of the publike power of the Keys I verily as absent in body but present in spirit 1 Cor. 5.3 4 5. have determined already as though I were present that hee that hath done this thing when ye are gathered together and my spirit in the name of our Lord Jesus Christ that such one I say by the power of our Lord Jesus Christ be delivered unto Sathan for the destruction of the flesh Ibid. ver 11 13. that the spirit may be saved in the day of our Lord Jesus And againe With such a one eate not Put away therefore from your selves that wicked man For what concord hath Christ with Belial 2 Thes 3.6 14. or what part hath the Beleever with the Infidels We command you brethren in the name of our Lord Jesus Christ that yee withdraw your selves from every brother that walketh inordinately and not after the instruction which yee received of us If any man obey not our sayings note him by a letter and have no company with him that hee may be ashamed 2 John ver 10. If there come any unto you and bring not this doctrine receive him not to house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds 3. The power of the Keyes is necessary in respect of Gods glory For God is reproached and despited if without difference wicked blasphemers goe in the number of his Children and his Kingdom and the divels be confounded 4. Lest the Sacraments be profaned and that given the wicked in the Supper which is denied them in the Word 5. That the purity of Gods doctrine and worship be preserved 6. For the safety of the Church which shall be punished if she wittingly and willingly profane Christs Sacraments or suffer them to be profaned 7. For the safety of the sinners that they being often admonished and put to shame may returne to repentance 8. For avoiding of offence in the Church that others weaklings be not corrupted by evill example 4.1 Cor. 5.6 Know ye not that a little leaven leaveneth the whole lump 9. For avoiding of offence among those that are without lest they who are not as yet members of the Church come not to it 10. That the name of God might not be blasphemed and evill spoken of by others and his Covenant despited and reproached 11. That from the sinners themselves punishment may be averted because the wicked approaching unto the Lords Table eate their owne damnation Wherefore that this may not come to passe the Church is bound to provide that such approach not thither 12. They who deny the faith and doctrine of Christ are to be excluded from the Church and from the use of the Sacraments For the Faithfull or Christians are not to be confounded or mingled with those who are not members of the Church or with those who are professed ungodly persons blasphemers revolters to Arrianisme Mahumetanisme and the like But they that deny and refuse to repent deny the faith and doctrine They professe that they know God but by workes they deny him And he that denieth the faith Tims 1.16 is worse than Infidels Therefore they who persist in their wickednes and deny to repent are to be shut out of the Church neither are they to be admitted to the use of the Sacraments 13. And here hath place that saying of Christ Give not that which is holy to dogges Wherefore neither to the Sacraments are dogges to be admitted namely those which persist in their wickednesse and make a mocke of Gods Word For if Christ speaketh this of his audible Word to wit the Word preached which yet was instituted
for the converted and unconverted or such as were yet to be converted much more shall this likewise be spoken of his visible Word namely of the Sacraments which were ordained and instituted for the converted only 14. Open Infidels wicked ones and blasphemers ought not to be baptised For they ought not to be baptised who beleeve not with their whole heart Wherefore Philip saith to the Eunuch If thou beleevest with all thine heart thou mayest be baptised Acts 8.37 Mat. 3. â— So John also baptised none but such as confessed their sins Now if blasphemers and unbeleevers are not to be baptised it followeth that they are to be shut out of the Church and not to be admitted to the receiving of the Sacraments They who ought not to be baptised neither ought they to be admitted unto the Supper for there is one and the same reason in both 15. They who are not as yet baptised are not to be admitted unto the Supper but to them who forsake their Baptisme Baptisme is no Baptisme according to that of the Apostle If thou be a transgressor of the law thy circumcision is made uncircumcision Rom. 1.25 that is if thou persevere in thy transgression without repentance Therefore they who forsake their Baptisme are not to be admitted unto the Supper Obj. Then they who forsake their baptisme are also to be baptised after their receiving into the Church Ans Their receiving into the Church by baptisme is firme and in force to them that repent without any iteration of the signe But seeing baptisme is an entrance into the Church they who forsake it are not in the Church and therefore as long as they continue such they are not to be admitted either into the Church or unto the Supper 16. Vnto whom the promise of grace doth not belong unto them the signe of grace ought not to be extended otherwise the Church should deale corruptly admitting them whom God excludeth and should be diverse and disagreeing from her selfe for she should absolve them by the visible word whom she condemned by the audible word Wherefore the wicked and blasphemous whom God hath rejected and deprived of his grace are not to be admitted unto the Sacraments which are the signes of Gods grace 17. The institution of the Sacraments or the condition which must be observed in coming to the Sacraments requireth faith and repentance Therefore they who shew not repentance ought not to be admitted This argument followeth by a counter-position They which have repentance and faith are to be admitted Therefore they which have not repentance and faith are not to be admitted 3. To whom the power of the Keyes is committed against whom and in what order to be used UNto whom the declaration and denouncing of Gods Word is committed to them also is committed the power of the Keyes The denouncing and publishing the anger and favour of God which is performed in the preaching of the Gospel is committed unto the Ministers For the preaching of the Gospel is committed to them alone But that denouncing which is exercised in Church discipline belongeth to the whole Church For unto the whole Church doth discipline and spirituall jurisdiction belong Now the denouncing and declaration which is used in the ministery of Gods word is done after another manner than in the Church discipline In the ministery of the word the anger of God the word going before is by every Pastour alone or Minister of the word privately denounced against all ungodly unbeleeving and unrepenting persons namely that they are exiled from the Kingdome of Christ as long as they repent not neither live according to the prescript rule of the Gospel And againe if they repent the grace and favour of God and remission of sinnes is by the same Pastours and Ministers signified and declared out of the Word of God unto them How the Ministers of the word doe absolve and condemne Object Then have men power to condemne Ans They have ministeriall power that is the charge and function of denouncing unto men according to Gods Word that God remitteth or not remitteth their sins And this is done two waies First and in generall when in the preaching of the Gospel they declare That all beleevers are saved and that all unbeleevers are condemned Secondly when as they exercise this function of declaring Gods will privately unto particular men and towards every one in severall and when remission of sins is promised to some certain person repenting and when likewise the anger and displeasure of God is denounced against any one person not repenting as long as he continueth in that minde So Peter said to Simon Magus Acts 8.23 Thou hast neither part nor fellowship in this businesse The same is to be said in particular to every one as often as need requireth neither must we do it at our own pleasure but according to the word of God And this is the power of the Keyes granted unto the Pastours and annexed unto the Ministery of the word But to execute this sentence declared belongeth to God alone In Ecclesiasticall jurisdiction or Church-judgement the denouncing of the favour and wrath of God is not done by any privately but by the whole Church or in the name of the whole Church by such as are deputed thereunto by the common consent of all And this denouncing is used for some certain causes and towards some certain persons having also companying it a debarring and excluding from the use of the Sacraments when need requireth The persons who are to be excommunicated Now Who are to be excommunicated is known sufficiently by that which hath been said before namely such as either deny some Article of faith or shew that they will not repent or submit not themselves to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse All such are not to be admitted into the Church or if they have been admitted into the Church in baptisme yet wee must not goe forward in offering them the Lords Supper The order how they are to be excommunicated That Order is to be observed in executing the office of the Keyes which Christ himselfe Matth. 18. hath set downe When a man hath committed some private trespasse he must first be courteously admonished by one according to the commandement of Christ Mat. 18.15 If thy brother trespasse against thee goe and tell him his fault between him and thee alone if hee heare thee thou hast wonne thy brother Moreover if being admonished by one he doth not yet repent he must be againe privately admonished by thee taking one or two with thee And such admonitions must be done according to Gods word and with signification of good will towards the offender and that not but for causes just weighty and necessary And if neither so admonished by one or two hee repent hee is to be corrected by the whole Church Which also Christ
the Ministers with the Seniory should have and should exercise a power of convicting reproving excommunicating and executing any other point of Ecclesiasticall discipline on any offenders whatsoever even on Princes themselves 1. WHere the Word and Sacraments are rightly to be administred there must the authority of discipline be established But in the Primitive Church and at this day in well ordered Churches the authority of discipline is not established Therefore the Word and Sacraments are not rightly there administred But absurd were it so to say Therefore abjurd also to impose a necessity of discipline on the Church Ans These words To be rightly administred are doubtfull and have a diverse meaning 1. To administer rightly signifieth so to administer as that the administration wholly agree with the prescript of the Lord. 2. It signifieth To administer not according to the right perfect and exact observing of it but so that the administration be pleasing to God and profitable for the salvation of the Church In this whole world the Sacraments are not rightly administred according to the former signification but according to the later signification they are For albeit some blemishes by reason of the Churches weaknesse and imbecillity cannot be corrected and amended on a sudden yet the administration may please God and profit the Church albeit we are neverthelesse to acknowledge and bewail the defects for Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse Except these things be granted there will be no pure Church in the world We may seem now to have sufficiently assoyled this objection but yet further also we deny the Minor For the authority of discipline was and continued in the Primitive Church and shall also continue in an ill ordered Church but with great abuse as amongst the Papists Repl. In our Churches and in the Helvetian Churches excommunication is not in force Therefore the Minor of the former objection is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neverthelesse infringed because in those Churches the Word and the Sacraments are rightly administred according to the other signification whereof we spake before Here Ursine alledged a saying out of Chrysostome Chrysostome saith If any wicked person come unto the Lords Table give not unto him the Lords Sacrament the body and bloud of the Lord if he will not beleeve signifie it unto me I will rather lose my life then I will admit him Excommunication therefore was in force and was exercised in the Church many hundred yeers after Christ Object 2. That doctrine which hath neither Gods word nor approved examples Mat. 18.17 is not to be thrust upon the Church But this doctrine hath neither of these 1 Cor. 5.5 1 Tim. 1 20. Therefore it is not to be thrust upon the Church Ans It hath the word for it If he refuse to hear the Church let him be unto thee as an heathen man It hath approved examples Let such a one be delivered unto Sathan And Whom I have delivered unto Sathan Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication REpl No mention is made of the Seniory or of Excommunication in the place Mat. 18. Therefore this Scripture proveth nothing Ans I deny the Antecedent For although there be not the formall words yet the thing it self is contained in them For the Seniory is intimated in these words Tell it to the Church and Excommunication in these Let him be unto thee as an heathen or publican Rep. 2. The Church is not the Seniory That by the name of the Church is meant the Seniorie But Christ commandeth that signification be given to the Church and that admonition be given by the Church therefore not by the Seniory Ans I deny the Major albeit the whole reason notwithstanding may be granted namely that Christ understandeth not the Seniory but taketh properly the name of the Church both of the Jewish before Christ and of the Christian after Christ But there must be notwithstanding some order of the jurisdiction of the Church some must be appointed and ordained by the Church to oversee and direct mens actions else will there be a confusion of all things We cannot observe that which Christ saith without defining of circumstances Therefore by the Church is comprehended the Seniory and by consequent it is understood of a Councell or assembly of Governours Repl. 3. It is true indeed that signification cannot be given to the whole Church but to the Councell or assembly of Governours which yet is civill so that the meaning is Tell the Church that is the Senate of the City Ans Now then they confesse that it cannot be signified to the whole Church but to some Councell or assembly of Governours which yet must be civill not ecclesiasticall The question then is whether Christs words are to be understood of a civill Councell and assembly They prove therefore that this Councel is civill thus That Councell which punisheth with corporall punishment is civill The Councell which gave Paul power to put Christians to death punisheth with corporall punishment Therefore it was civill Ans That Councell which punisheth so according to right is civill but they who gave that power to Paul did it wrongfully because they had not that right and authority but usurped it Which also is to be thought of their putting Stephen to death because it was done tumultuously and further the Priests themselves were consenting to it but unjustly Rep. 4. S. Austin saith John 18.31 Tract 114. in Joh. that the Jewes did lie when they said It is not lawfull for us to put any man to death Ans The words of Austin are these Did they not put him to death whom they yeelded up to be put to death But we must understand that they meant they might not put any to death because of the solemnity of the day which they began now to celebrate Ye false Israelites are ye so hard hearted Have ye so lost all sense through your over-much malice that you think your selves undefiled from the bloud of the innocent because ye delivered him to another to be slain Therefore Austin saith not that they lied but only saith that they did that neverthelesse which they said was not lawfull for them to doe Rep. 5. S. Chrysostome also saith In Mat. Hom. 83. It is not lawfull for us that is because of the feast approaching Ans This is not true with the good leave of S. Chrysostome be it spoken because it is witnessed by their stories that their civill jurisdiction and lawes were taken from them by Herod the Great Lib. 4. Antiq. c. 8. and Josephus writeth that the whole Councell was put to death by him and Hyrcanus one Sameas only excepted Therefore the Jews in effect say this unto Pilate Thou hast the power of the sword it is not lawfull for us to put any man to
is proclaim and declare him to be no member of the Church Therefore To account one for a publican is not only to think in mind but also to pronounce him an aliant from the Church and to excommunicate him Objections against the example of the Apostles excommunicating alledged 1 Cor. 5. 2 Cor. 8.5 2 Thess 3. 1 Tim. 1. c. THey who at this day disallow the Discipline of the Church elude the example of S. Paul two wayes Some simply deny that the Apostle speaketh of Excommunication when he saith He that hath thus done let him be delivered unto Sathan For say they to deliver unto Sathan is not to excommunicate but by some miraculous punishment through Sathans means to cut off or at least curse and banne him and deliver him to Sathan to be tortured yet so that hee continue a member of the Church notwithstanding Others grant that Paul speaketh of Excommunication but they deny that the example pertaineth to us because now there are Christian Magistrates maintainers of discipline of which Magistrates the Church was destitute in the Apostles time Ans But against the former of these make the Apostles words To deliver up to Sathan To put from the Church is to excommunicate 1 Cor. 5.2 Put away from your selves that wicked man and With such a one eat not These cannot be understood of a miraculous punishment by death such as Ananias and Sapphira suffered but they signifie the ordinary authority and judgement of the Church 1. Because he saith Put ye away and reprehendeth them because they have not yet abandoned him And Yee are puffed up and have not rather sorrowed that he which hath done this deed might be put from among you Now all these had not the gift which Peter had Therefore hee should wrongfully reprove them for not shewing some miracle 2. Because he requireth the consent of the Church When ye are gathered together 1 Cor. 5.4 and my spirit But there was no need of such a concourse or an assembly for manifestation of a miracle 3. Because hee will that the incestuous person be delivered unto Sathan for the destruction of the flesh 1 Cor. 5.5 that the spirit may be saved in the day of the Lord Jesus that is he will have him so dealt withall that notwithstanding he might live and repent that his flesh might be tamed with true contrition that the old man might be mortified and the new man quickned Wherefore the Apostle would not that he should be slain 4. He speaketh of the separating and exiling him from the Church when he saith Purge out the old leaven Company not together with fornicators With such a one eat not All these speeches intimate a separation not any mortall punishment 5. The conference of places of Scripture teacheth that they who either in word or in life deny the Christian faith are not to be reputed Christians Ambrose saith that this incestuous person when his offence was once known was to be banished from the company of the brotherhood that is from the Church Now they who are cast out of the Church are worthily said to be delivered up to Sathan because they are conversant and resident in his kingdome as long as they repent not Three causes why Paul commanded the incestuous person to be excommunicated They who maintaine the later opinion alledge a false cause when they say that Paul therefore would have the incestuous person excommunicated because then there was no Christian Magistrate For Paul rendreth farre different reasons hereof which continue in force unto this day 1. The Commandement of Christ When yee are gathered together and my spirit in the name of our Lord Jesus Christ that is by that authority and warrant of Christ Tell it unto the Church Let him be unto thee as an Heathen or a Publican 2. That the excommunicated person might repent and be saved Let him be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 3. Lest others should be tainted and infected with the same fore Know ye not that a little leaven leaveneth the whole lumpe For Christ our Passeover is sacrificed for us that we should live with the unleavened bread of sincerity and truth and become a new sprinkling and cast out the old leaven of maliciousnesse and wickednesse or at least if we cannot cast it all out yet that we professe not the toleration thereof These are the causes why Paul commanded that the incestuous person should be excommunicated out of the Church but we no where reade that the Church did therefore excommunicate wicked persons because it wanted a Christian Magistrate For the duties of the Church and of the Magistrate alwayes were and yet remaine distinct It is certaine then that the Apostle speaketh of Excommunication when he saith Deliver him unto Sathan Put away the wicked man from among you and that he treateth of the ordinary power of the Church against malefactors whether any miracle then betide or no. Object 1. Nathan excommunicated not David an adulterer Therefore Paul excommunicated not the incestuous person Answ David repented after the first warning therefore he ought not to be excommunicated Paul also speaketh with condition of repentance Put him away to wit if he repent not or hath not already repented on which repentance he commandeth that he be received againe This condition we must necessarily understand because that Christ would that certaine degrees of admonition should first be practised and God at any time receiveth the penitent into favour The Theefe on the Crosse is not excommunicated but upon his repentance received of Christ Mat. 18.28 If thy brother shall sin against thee untill seventy times seven times thou shalt forgive him Wherefore not offenders but obstinate persons of which sort David was none are to be excommunicated Object 2. Christ excommunicated none Therefore Paul did it not neither ought the Church to excommunicate any Ans The consequence is not good to argue from the deniall of the fact to the deniall of the right and lawfulnesse of the fact The argument is no better than this Christ baptised none Therefore Paul might not and the Church may not baptise any For Christ indeed baptised none but he commanded his Apostles to baptise all Nations So likewise he excommunicated none but he commanded the Church to excommunicate the rebellious and obstinate Mat. 18.17 5.24 Acts 8.36 Let him be unto thee as an Heathen Leave thy gift at the Altar c. Philip said to the Eunuch Thou maist be baptised if thou beleevest with all thine heart Therefore he had not baptised him if he had not beleeved Object 3 Paul saith Ye have not * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowed that he which hath done this deed 1 Cor. 5.25 might be put from among you Therefore they should have prayed that God would miraculously take him away by the Devill Answ Yee
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is and the conscience I say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old Testament eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
God of good works and thankfulnesse God will and therefore doth hee especially ordaine the Sabbath that hee be worshipped and invocated of us in this life not only privately but also by the publike voice of the Church For maintenance of the Ministery of the Church What Church Ministery is The maintenance and preservation of the Ministery of the Church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the Word of God delivered by the Prophets and Apostles and to administer the Sacraments according to Gods holy institution This is not the least end for which the Sabbath was ordained For this ordinance and publike preaching of the doctrine being joyned with prayer and thankesgiving and with the use of holy rites is a publike exercise stirring up and cherishing faith and repentance To be a type of of the everlasting spirituall Sabbath Ezek. 20.12 It was instituted that it might be in the old Testament a type signifying the spirituall and everlasting Sabbath Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them To be a memoriall of Gods creation preservation of all things It was instituted for a circumstance of the seventh day that namely the seventh day might advertise men of the creation of the world of the ordering and managing of things to be done and of that meditation which they are to use in considering Gods works which hee in six dayes created and accomplished For exercise of the works of charity That on that day the workes of charity bountifulnesse and liberality should be exercised For rest of man and beast For the bodily rest both of men and beasts but of beasts in respect of man For example of man unto man in honouring God Psalme 22.22 That men should provoke one another by their example to godlinesse and to the praising and honouring of God I will declare thy Name unto my brethren in the midst of the congregation will I praise thee To be a note of the Church That the Church may be seen and heard among men and be discerned from the other blasphemous and idolatrous multitude of men and that they may joyne themselves thereto who are as yet separated from it So was in the old Testament also the Sabbath a marke distinguishing the people of Israel from all other Nations 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned or what are the works commanded and forbidden on the Sabbath THe sanctifying or holy use of the Sabbath or of the time ordained for the Ministery of the Church is when such holy workes as God hath commanded to be then performed are exercised thereon Contrariwise The profanation of it is when either holy workes are omitted or profane workes done such as hinder the Ministery or are contrary to those works which belong unto the sanctifying of the Sabbath Now the works whereby the Sabbath is sanctified and the contrary unto them whereby the Sabbath is profaned are principally these 1. Rightly and truly to teach and instruct the Church concerning God and his will I. Vertue The teaching which is here commanded is of another kind from that which was mentioned in the third Commandement For there it belongeth to every private person to teach here the function of teaching is enjoyned as proper unto certaine persons and that unto such persons as being furnished from above with necessary gifts are lawfully called by the Church unto this function and unto them it is enjoyned in this Commandement that they faithfully propound and deliver sound doctrine to all men both in publike assemblies and in private instruction according to each mans necessity and occasion and this they are to doe for publike edification of all and the salvation of each man Hither appertaine those sayings of Scripture Levit. 10.11 Acts 13.15 17.2 17. 2 Tim. 4.2 The contrary vices Unto the delivering and teaching of the doctrine is opposed 1. The omitting or neglect of the duty of teaching whether privately or publikely whereof God by the Prophet complaineth Esay 56.10 Ezek. 34.3 All her watch men are dumbe dogs Woe to the Shepheards that feed themselves 2. A corrupting or maiming of the doctrine or a fitting of it to the opinions affections lusts or private commodities of the Ministers Magistrates and others Wee are not as many 2 Cor. 2.17 which make merchandize of the Word of God but as of sincerity but as of God in the sight of God speake we in Christ 2. Rightly to administer the Sacraments according to Gods divine institution II. Vertue This likewise must be performed by the Ministers of the Church lawfully called to discharge this function And as the doctrine so also this administration of the Sacraments is not tyed to certain daies but it sufficeth if the administration be publike and be done by the Ministers who beare a publike person and represent in the Ministery the person of God himselfe talking with men So Circumcision was administred on any day which fell out to be the eighth from the infants nativity So Baptisme also may be administred at any time But the administration of the Sacraments ought chiefly to be exercised on the Sabbath day Acts 8.38 10.4 8. 1 Cor. 11.20 33 Acts 2.42 Numb 28.9 When yee come together therefore into one place this is not to eate the Lords body Wherefore my brethren when yee come together to eate tarry one for another They continued in the Apostles doctrine and fellowship and breaking of bread and prayers Therefore besides dayly sacrifice there are certaine sacrifices appointed which were to be performed on the Sabbath and on festivall daies Furthermore this administration must be in publike assemblies For so Christ also instituted his Supper as which amongst other ends must be also a bond of Church assemblies to be administred in the assembly of the Church be it great or be it small Drinke yee all of this Mat. 26.27 Unto the right administration also of the Sacraments belongeth the excluding and debarring of those whom God hath commanded to be excluded from them Like as it was not lawfull for those that were aliens from the countrey and religion of the Jewes neither for any of the uncircumcised Exod. 12.45 to eate of the Paschall Lambe 1 Cor. 10. 11. So neither ought the Church to admit unto the Lords Supper those that are not baptised or those that are baptised but yet are aliens in their doctrine and manners from Christianity Unto the right and due administration of the Sacraments is opposed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments The contrary vices as also a corrupt and unlawfull administration of the Sacraments when somewhat is either taken from or added to the Ceremonies
to sanctifie the Sabbath in shewing our obedience which we yeeld unto the doctrine Hither appertaineth the Sermon of Christ concerning the Sabbath wherein he declareth against the Jews Whether it be lawfull to do no good on the Sabbath day And whereas God will have his Sabbath to be kept all our life time yet will he have examples and testimonies thereof to be shewed especially on the externall or ceremoniall Sabbath day that is at those times which are allotted to the teaching and learning of Gods word For if at that time any man shew not his desire of obeying God when Gods doctrine soundeth in his eares and when God willeth us surceasing and omitting all other cares to meditate on godlinesse and amendment of life he giveth a token that he will far lesse doe it at another time Therefore hath it beene alwaies the custome of the Church to bestow almes on the Sabbath day and to performe the works of charity towards those that are in want nehem 8.10 Send part unto them for whom none is prepared for this day is holy unto our Lord. The contrary vices To the bestowing of almes is repugnant 1. A neglect or contempt of the poore and of the workes of charity towards them as when we doe not according to our power succour the poore that stand in need of our help 2. Ostentation and vaine-glory in giving our almes Mat. 6.2 which Christ condemneth 7. The honour of the Ministery of the Church VII Vertue or our obedience towards the whole Ministery in life and manners and this is the Morall Sabbath Five parts of the honour of the Ministery Now that obedience towards the Ministery comprehendeth many things Reverence Reverence that is an acknowledging of Gods order and will in the ordaining and maintaining of the Ministery and in the gathering of his Church by it that is a declaration both in words and deeds of this our acknowledgement and judgement of the Ministery 1 Cor. 4.1 Let a man so thinke of us as of the Ministers of Christ and the disposers of the secrets of God 2 Cor. 5.20 We are Embassadours for Christ as if God did beseech you through us Love Love whereby we gladly frequent divine assemblies and heare and learne the doctrine of the Church and wish well unto the faithfull Ministers of the Church not onely in respect of that duty of charity which we owe but also of the Ministery which they discharge How amiable are thy Tabernacles My soule longeth Psal 84.1 2. yea and fainteth for the courts of the Lord. Psal 122.1 I was glad when they said unto me We will goe into the house of the Lord. Obedience Heb. 13.17 Obedience in those things which are belonging unto the Ministery Obey them that have the over-sight of you Hither belong the works of love towards God and our neighbour even the whole life of a Christian which is that spirituall or morall Sabbath For to hold and celebrate that spirituall Sabbath is in the direction and ordering of our life to obey the voice of God speaking by the Ministery of the Church For God will therefore have the true doctrine to be learned of us that we may obey it James 1.22 Be ye doers of the word and not hearers onely deceiving your owne selves Thankfulnesse Thankefulnesse that is such duties as tend to the preservation and maintenance of the Ministery Ministers and Schooles For if God will have Ministers to be in his Church he will also that every one according to his ability help forward and further the maintenance of the Ministery and Schooles of learning and doe his endeavour that the Ministers Teachers and Schoole-masters be honestly provided for For without the study and learning of Arts and Sciences neither can men be made fit to teach nor the purity and sincerity of doctrine be upheld and maintained against Hereticks Hither appertaine Moses Laws of the first-borne of first-fruits of tithes and such like offerings which were allotted to the Priests and Levites by way of stipend whereby they might sustaine their owne life and their houshold that so they might wholly be imployed in the Ministery And albeit the circumstances of these Laws are abolished yet the generall remaineth for ever because God will have his Ministery to be maintained to the end of the world Deut. 12.19 1 Cor 9.7 Gal. 6.6 1 Tim 5.17 Mat. 10.14 Beware that thou forsake not the Levite as long as thou livest upon the earth Who goeth a warfare any time at his owne cost Who planteth a vineyard and eateth not of the fruit thereof Or who feedeth a flocke and eateth not of the milke of the flocke Lenity Lenity and moderation in bearing with such infirmities of the Ministers as do not enormously or manifestly corrupt or hinder the Ministery 1 Tim. 5.19 and hurt the Church by offence Against an Elder receive none accusation but under two or three witnesses To the honour of the Ministery of the Church is opposed the contempt of the Ministery as when either the Ministery of the Church is abolished or committed to men unworthy or unable or is denied to be the meanes and instrument which God will use for the gathering of his Church likewise when the Ministers are reproached when their doctrine is heard and not obeyed in the ordering of our life when the works of charity are neglected when necessary maintenance is not allowed the Ministers when the defence and protection of them and other duties of thankfulnesse are not performed towards them when the maintenance of Schooles and Studies and learning is neglected when the tolerable defects of the Ministers are not borne with and when for such the Ministery suffereth reproach and contumely In like manner also it is against the use of the whole Ministery not onely when some one privately neglecteth or omitteth the use of the Ministery but also when one by his commandement and perswasion or example or by some other hinderance calleth away his children family or any other from the use of the Ministery OF THE ECCLESIASTICALL MINISTERIE WHereas the publique externall worship of God and consequently the Ministery it selfe of the Church and the use and honour thereof is in this Commandement authorised as appeareth by that which hath beene already handled the doctrine concerning the Ministery of the Church is here to be examined The chiefe questions thereof are 1. What the Ministery of the Church is 2. For what end and purpose it was instituted 3. What are the degrees of Ministers 4. What are the duties and functions of Ministers 5. Vnto whom the Ministery is to be committed 1. What the Ministery of the Church is THe Ministery of the Church is a function by God ordained of teaching Gods word and administring his Sacraments according to his divine ordinance The parts then of the Ministery of the Church are two 1. To preach Gods word 2. Rightly to
Sacrifices or Sacraments Sacrifices are ceremonies appointed by God wherein we offer and performe some certaine obedience unto God Sacraments are Ceremonies instituted of God whereby God testifieth and performeth certaine benefits to us Those Ceremonies which are ordained by the Church Ordained by men are not the worship of God and may be changed by the advice of the Church if there be good causes for the changing and alteration of them 4. Whether the Church may ordaine Ceremonies Caveats to be observed by tâ—e Church in instituting of Ceremonies THe Church may and ought to ordaine Ceremonies because without defining and determining of circumstances the Morall worship cannot be kept There are notwithstanding certaine conditions to be observed by the Church in ordaining Ceremonies namely 1. They must be such Ceremonies as are not impious but agreeable to the word of the Lord. 2. They must not be superstitious such as to which we annex worship or merit or necessity or which are done with offence 3. They must not be too many nor too toylesome and burdensome 4. They must not be idle and unprofitable but must all tend to edifying ON THE 39. SABBATH Quest 104. what doth God injoyne us in the fifth Commandement Answ That we yeeld due honour love and faithfulnesse to our Parents and so to all who beare rule over us and submit our selves with such obedience as is meet to their faithfull commandements and chastisements a Ephes 6.1 2.5 5.22 Col. 3.18 20 22 23 24. Pro. 1.8 4.1 15.20 20.20 Exod. 21.12 Rom. 13.1 And further also that by our patience we beare and suffer their vices and manners b Pro. 23.22 Gen. 9.24 1 Pet. 2.18 ever thinking with our selves that God will governe and guide us by their hands c Ephes 6.9 Col. 3.19 21. Rom. 13.2 3 Matth. 22.21 The Explication NOw follow the Laws of the second Table of the Decalogue the obedience whereof doth as well verily respect God as the commandements of the first Table but the works are immediately exercised towards men For the immediate object of the second Table is our neighbour and the mediate is God The summe of the whole obedience of the second Table Christ hath briefly comprised in these words Thou shalt love thy neighbour as thy selfe Matth. 22.39 And he hath laid downe this rule for better understanding of the Commandements of this second Table Marke 7.12 Whatsoever yee would that men should doe unto you even so doe ye unto them for this is the Law and the Prophets Of the whole second Table Christ also pronounceth that Mat. 22.39 The second Commandement is like unto the first that is the second Table is like unto the first Table which is thus to be understood 1. As touching the kinde of the chiefe worship of God the second Table is like unto the first and so is the second said to be like unto the first in respect of the ceremoniall which are not the chiefe worship 2. As touching the kinds of eternall punishment because the transgression of both Tables meriteth eternall punishment 3. As touching the inseparable coherence of the love of God and our neighbour For our neighbour cannot be loved without the love of God and the love of God is declared and exercised by the love of our neighbour Three causes of the necessity of obedience unto the second Table Whence also we may gather the causes for which obedience is necessarily to be yeelded unto the second Table seeing God no lesse exacteth it at our hands then he also requireth the obedience of the first Table namely 1. That in this obedience God himselfe may be worshipped and our love towards him shewed and declared by our love towards our neighbour for his sake 2. That by the love of our neighbour our conformity with God may appeare 3. That the society of mankind may be preserved which was ordained of God for the celebration and magnifying of his Name Moreover this fifth Commandement of honour due to Parents which Hierome plainly calleth the fifth in order is placed first in the second Table 1. Because this is the cause the bond Comment in Ephes 6.2 Two causes why this Commandement is placed first in the second Table and ground of the obedience of the rest of the Commandements following For if this obedience stand which is of the inferiours towards the superiours who are those which ought in Gods name to command the obedience of the Commandements that follow then must the obedience towards the rest of the Commandements necessarily follow 2. Because the Lord annexed a speciall promise and a singular blessing unto this Commandement that is length of life to be heaped on those who yeeld obedience unto it And these two namely the Commandement and the Promise doth this fifth Commandement containe The end of the fifth Commandement Now the Commandement proceedeth thus Honour thy Father and thy Mother The end of the Commandement is the preservation of civill order which is the order decreed and appointed by God in the mutuall duties of superiours and inferiours The superiours are all such whom God hath set over others to rule and defend them The inferiours are those whom he hath submitted to the power of others to be ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother And our superiours are 1. Parents themselves who bred us Five sorts of superiours understood by the name of Father and Mother 2. Tutors and over-seers of pupils or young children 3. Schoole-masters Teachers and Ministers of the Church 4. Magistrates high or low 5. Our Elders All these or whosoever else rule over us are understood in the name of Parents and are to be honoured of us because God giveth them all to us instead of Parents and they discharge the duty of Parents and are as it were Gods Vice-gerents in ruling and governing us substituted by God for Parents to us when the malice of men began to increase Now Parents rather then other governours are named and commanded to be honoured Foure reasons why Parents rather then other Governours are here commanded to be honoured 1. Because the Father-like power and government was the first amongst men 2. Because this is as it were a rule according to which others are to be composed and framed and God will have superiours beare a Father-like mind and affection towards their inferiours 3. Because it is most beloved of all men so that to it and in regard of it they easily submit themselves 4. Because seeing the bond of duty towards Parents is the greatest the contempt of them is the more haynous and grievous which therefore also is with greater severity condemned by God In this Commandement then is prescribed the honour not only of Parents but also of all Superiours and likewise the obedience not onely of children but also of all inferiours Herein also are
attributing of some proprietie unto one person of the God-head to the removing of the same from another person of the God-head The words God and Father sometimes taken essentially sometimes personally Why Father is here taken essentially Esay 6.9 Againe the name of Father as also the name of God when it is opposed to all the creatures is taken essentially not personally but when it is put with another person of the God-head it is taken personally Wherefore in this place the name of Father is taken essentially and the reasons hereof are manifest 1. Because the name of Father is not here put with another person of the Godhead but with the creature of whom he is invocated So also by the Prophet Isaiah Christ is called The everlasting Father 2. The invocating of one person doth not exclude the others when mention is made of their externall and outward workes 3. Wee cannot consider God the Father but in the Son the Mediatour And the Son hath made us sons by the holy Ghost who is therefore called the Spirit of adoption 4. Christ teacheth us that wee must invocate him also John 16.23 saying Verily verily I say unto you whatsoever yee shall aske of the Father in my Name hee shall give you 5. Christ giveth the holy Ghost therefore it is he himself of whom we aske him Object 2. Christ is called and is our brother Therefore he is not our Father Ans He is our brother in respect of his humane nature but he is our Father in respect of his divine nature Object 3. If he be called the Father who hath received us into favour for Christs sake then is not Christ understood by the name of Father because hee that receiveth us into favour for Christs sake is not Christ himselfe But the Father whom wee here so call receiveth us into favour for Christs sake Wherefore hee is not Christ Ans Hee that receiveth us into favour for Christs sake is not Christ himselfe that is in the same sense and respect Christ as he is our Mediatour is hee through whom wee are received but as hee is God hee is he that receiveth us Two causes why we say Our Father Our Christ willeth us to call God our Father not my Father Confidence Thereby to raise in us a confidence and full perswasion that wee shall be heard For because we pray not alone but with us the whole Church doth with one consent pray to him he doth not reject her but heareth her prayers according to this promise of our Lord Where two or three are gathered c. Object But oftentimes thou prayest at home the Church not being privy thereunto Ans The godly and the whole Church pray for themselves and all the members with an affection and desire Love and desire is an habituall quality of the soule remaining also when thou sleepest it is not a passion quickly fleeting or passing away Therefore when thou prayest alone at home in words the whole Church prayeth with thee in affection And this also maketh much for the engendering of confidence in us because as hath been said God doth not reject the whole Church Mutuall love Two causes why Christ admonisheth us of mutuall love doth hee by this word To admonish us of mutuall love wherewith Christians being endued must pray one for another And therefore doth hee by this word in the very Proeme and entrance of the prayer admonish us of mutuall love wherewith we must be affected towards our neighbour 1. Because there is no praying without the true love of our neighbour 1 John 4.20 neither can wee be perswaded that God heareth us For if wee approach unto God not accounting the sons of God for our brethren neither will he then account us for his sons 2. Because without the love of our neighbour there is no true faith and without faith there is no true prayer For whatsoever is not of faith is sin Rom. 14.23 Object It is the part of a Father to deny nothing to his children but God denyeth many things to us therefore hee is not our Father Ans It is the part of a Father to deny nothing unto his children that is which is necessary and wholesome for them but it is the part of a Father to deny to his children things unnecessary unprofitable and harmefull Thus God dealeth with us giving us all spirituall and corporall blessings that are necessary profitable and wholesome for us Quest 121. Why is that added Which art in heaven Ans That we conceive not basely or terrenely of Gods heavenly Majesty a Jere. 23.24 Acts 17.24 25 27. and also that we look for and expect from his omnipotency whatsoever things are necessary for our soul and body b Rom. 10.12 The Explication THe second part of the Proeme is Which art in heaven that is heavenly Heaven here signifieth the habitation of God and the holy Angels and blessed men whereof God saith heaven is my throne and Christ saith In my Fathers house are many mansions Esay 66. v. 1. John 14.2 God indeed by his immense essence is every-where but hee is said To be in heaven and To dwell there because there God is more glorious than in this world and doth also there immediatly shew and manifest himself Now the Lord willeth us to call him Eight causes why wee are to call God Our Father in heaven our Father which is in heaven To distinguish him from earthly Fathers 1. Thereby to shew the opposition and contrariety of earthly Fathers and this Father that so wee should thinke that God reigneth in heavenly glory and majesty and is a Father not earthly but heavenly even hee 1. Who sitteth in heaven 2. Who ruleth every-where with heavenly glory and majesty hath soveraignty over all things and governeth by his providence the whole world by him created 3. Who is void of all corruption and change 4. Who also doth there especially manifest himself before the Angels and doth there shew what a Father he is how good and how mighty and rich To worke in us confidence of being heard 2. To raise up in us a confidence that God heareth us For if hee be our Father and one that is endued with exceeding goodnesse which hee especially manifesteth and declareth in heaven then will hee also give us all things necessary to salvation and if this our Father be Lord in heaven and so omnipotent whereby hee is able to help us then is hee able most easily to give us those things which wee aske of him To worke in us reverence of him 3. To raise a reverence of him in us Seeing this our Father is so great a Lord that is heavenly who reigneth every-where who is able to cast both body and soul into hell fire let us then reverence such a Lord and approach unto him with exceeding submission both of minde and body 4. That wee call on him in fervency of
assoiled out of the place of Paul 1 Cor. 15.24 He shall deliver up the kingdome to God even the Father Wherefore as concerning the forme and manner of administration he shall deliver the kingdome after our glorification that is he shall cease to discharge the office of the Mediatour There shall be no need of conversion of purging out of sin of protecting of us against our enemies he shall not gather the Church he shall not raise the dead he shall not glorifie nor perfect them because then they shall be perfect He shall not teach them because they shall be all taught of God Prophecies shall be abolished tongues shall cease and knowledge shall vanish away because When that which is perfect is come 1 Cor. 13.8 10. then that which is in part shall be abolished There shall be therefore no need of these instruments and meanes any longer by which now the Church is gathered and saved There shall no longer be any enemy the Church shall gloriously reigne with Christ and God shall be all in all that is shall manifest himself immediatly unto the blessed Saints In that City which is that consummate kingdome I saw no Temple Revel 21.22 23. for the Lord Almighty and the Lambe are the temple of it And the City hath no need of the Sun neither of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it 3. Who is King and Head in Gods Kingdome The whole three persons Christ in a speciall and particular manner THe Head or King of this kingdome is but one because the Father the Son and the holy Ghost are but one God Now the Father is King and ruleth by the Son and the holy Ghost Christ the Son is King and Head of this Kingdome after a singular maner 1. Because he sitteth God at the right hand of God and ruleth with equall power with the Father 2. Because he is Mediator that is Because he is the person by which God worketh immediately and giveth the holy Ghost John 15.26 Ephes 1 22â— I will send him unto you from the Father He hath appointed him over all things to be the head to be Church 4. Who are the Citizens or Subjects of Gods Kingdome THe Citizens of this kingdome are 1. The Angels in heaven confirmed and established in grace 2. The blessed Saints in heaven who are called the Church triumphant 3. The godly or converted in this life who have as yet certaine remaines of sin and are called the Church militant 4. Hypocrites namely the called of the visible Church only but not elected These are counterfeit and apparent Citizens to the outward shew who indeed are not the Citizens of Christs kingdome but only in name but are in truth the bond-slaves of the Divell Hypocrites notwithstanding are called the Citizens of the kingdome Mat. 8.12 22.16 as the Jews are termed by Christ the sons and children of the kingdome Of these it is said The first shall be last that is they who will be accounted first and yet are not shall be last that is shall be declared to be none of the kingdome of God 5. What are the Laws of this kingdome THe Laws whereby this kingdome is administred and governed are 1. The word of God or the doctrine of the Law and Gospel 2. The efficacy of the holy Ghost working and reigning by the word in the hearts of the elect 6. What benefits are bestowed on the subjects of this kingdome THere is no kingdome which hath not regard to the commodities of the subjects And Aristotle writeth to Alexander A kingdome is not injury but bountifulnesse Wherefore this kingdome hath also his proper goods and commodities These are the spirituall and eternall benefits of Christ as true faith and conversion remission of sinnes righteousnesse preservation therein and the continuance of the holy Ghost John 8.38 glorification and life everlasting If the Sonne shall make you free yee shall be free indeed Rom. 14.17 The Kingdome of God is righteousnesse and peace and joy in the holy Ghost John 14.27 My peace I leave with you my peace I give unto you not as the world giveth give I unto you 7. Who are the enemies and foes of this kingdome THe enemies of this kingdome are the Divels and wicked men Now of wicked men some are in the Church as hypocrites who callenge to themselves the name and title of Citizens of the kingdome when as they are nothing lesse others are without the Church and professed enemies as Turks Jews Samosatenians Arrians and whosoever defend errours against the grounds and foundations of Religion 8. In what place this kingdome is administred THis kingdome as concerning the beginning or gathering thereof is administred here on earth yet so that it is not in any one certain place Iland Province People 1 Tim. 2.8 but is spread through the whole world I will that the men pray every-where Where two or three are gathered together in my Name Mat. 18.20 there am I in the midst of them We never go out of this kingdome if we abide in true faith This kingdome as touching the consummation or perfection thereof is administred in heaven And although I goe to prepare a place for you John 14.3 12.26 17.24 1 Thes 4.17 I will come againe and receive you unto my selfe that where I am there may ye be also Where I am there shall also my servant be Father I will that they which thou hast given me be with me even where I am We shall be caught up to meet the Lord. 9. What is the time of the durance and continuance of this kingdome THe beginning and gathering of this kingdome dureth from the worlds beginning to the end thereof because at all times there were are and shall be some members of the true Church whether few or many to be gathered out of this world to the kingdome of God The consummation or perfection of this kingdome shall indure from the glorifying of the godly to all eternity 1 Cor. 15.24 Then shall be the end when he hath delivered up the kingdome to God even the Father which is to be understood as was before observed as touching this forme of administration of that kingdome 10. How this kingdome cometh It cometh foure waies THis kingdome cometh to us foure waies 1. By the preaching of the Gospel whereby is revealed the light of the true and heavenly doctrine 2. By conversion when some are converted to God and are endued of God with faith and repentance 3. By making progresse or increase when the godly receive increase or when the proper gifts and blessings of the faithfull are augmented with perpetuall increase in the godly or converted Revel 22.11 He that is righteous let him be righteous still and he that is holy let him be holy still 4. By consummation and full accomplishment when the godly
shall be glorified in the second coming of our Lord. Revel 22.20 Even so come Lord Jesus 11. Why we are to desire that the kingdome of God come WE ought to desire that the kingdome of God both that which is here begun and that which is else-where to be perfected come 1. For the glory of God or in respect of the first petition because that we may sanctifie and hallow his Name it is required that he rule us by his word and spirit For except God erect in us this his kingdome and deliver us out of the kingdome of the Devill we shall never hallow and sanctifie his Name but rather shall defile and pollute it 2. Because God will give his kingdome onely to those that aske it like as he giveth the holy Ghost unto them only that ask him Out of these premisses we plainly perceive what it is which we ask him in this petition Here therefore we desire that God will by his Son The summe of this petition our Mediatour sent from the very beginning into the world 1. Preserve the Ministery which he hath ordained 2. Gather his Church by the Ministery of his word and the working of the holy Ghost 3. Rule his Church gathered and us the members thereof with his holy Spirit who may conforme us unto him soften our hearts regenerate our wils 4. Defend us and his whole Church against our enemies and tyrants 5. Cast away his and our enemies into eternall paines wherewith he may punish them for ever 6. And at length deliver his Church from all evils and glorifie it in the world to come with life everlasting Object That which cometh neither sooner nor later for our prayers is in vaine desired of us and therefore we are not to desire it But the kingdome of God that is the delivery of the Church from all evils and miseries shall come neither sooner nor later for our prayers then God hath decreed it Therefore we are not to desire the delivery of the Church Answ The Major is false For so then might we conclude or reason of all Gods benefits that they are not to be desired seeing they all remain in the counsell and purpose of God Repl. 1. But God hath promised other benefits with this condition that we must aske and desire them Answ So also shall full delivery from all evils befall them only in that day who in their afflictions and crosse wish for and desire that delivery and pray that this delivery may come speedily according to the decree of God Revel 22.20 and that no one elect may be excluded Repl. 2. But we must not desire that God would hasten the delivery of his Church because that would be with losse of many of the elect who are not as yet borne Answ When we desire that God would hasten the delivery of his Church we desire also that whosoever of the elect are as yet remaining may be all speedily gathered not one of them being excluded and this we crave Why we desire the speedy comming of Christs Kingdome 1. That the Church may speedily be delivered that all the godly may rest from their labours 2. That there may be a swift end of wickednesse and impieties and the enemies may be cast into everlasting pains 3. That the glory of God may soone be manifested in this perfect delivery of the Church and finall abjection of the enemies thereof This delivery therefore of us and of the whole Church we must crave of the Lord with daily prayers if so we will our selves at the length be delivered with the Church But they which desire not the Lords coming to them he also shall not come Seeing then we must desire that his kingdome may come and therefore must withall desire our full delivery hereby it is evident how impious a thing it is to be afraid of the judgement of God and the last day of doome because such as do this shew themselves not to be godly neither to desire the full deliverance and glorifying Object But terrible will the day of judgement be Therefore we are not to desire it Answ It will be terrible but to the wicked only For unto the godly it is said Lift up your heads Luke 21.28 Therefore God will have them to rejoyce and to wish for the approaching of that day For what thou rejoycest in that also thou wishest Come Lord Jesus Revel 22.17 ON THE 49. SABBATH Quest 124. What is the third petition Answ Thy will be done in earth as it is in heaven that is Grant that we and all men renouncing and forsaking our owne will a Mit. 16.24 Tit. 2.11 12. may readily and without any grudging obey thy will which onely is holy b Luke 22.24 Ephes 5.10 Rom. 12.2 and that so every of us may faithfully and cheerfully performe that duty and charge which thou hast committed unto us c 1 Cor. 7.24 even as the blessed Angels do in heaven d Psal 103 20 21. The Explication HEre we are to consider 1. What the will of God is 2. What we here desire and how this petition differeth from the second 3. Why this petition is necessary 4. Why that clause is inserted As it is in Heaven 1. What Gods will is THe Will of God signifieth in Scripture Psal 103.21 1 Thes 4.3 1. The Commandment of God Ye his servants that do his will This is the will of God even your sanctification 2. It signifieth the events or rather Gods decree concerning future events in which that his decree is daily revealed Mat. 25.30 Esay 46.10 Rom. 9.19 Not as I will but as thou wilt My counsell shall stand and I will do whatsoever I will Who hath resisted his will 2. What we here desire and how this petition differeth from the second THy will be done that is Cause and grant that we men may do not our will but thy will which only is just and holy and that we may obey thee We desire then A deniall of our selves which consisteth of two parts The deniall of our selves which is two-fold 1. That we may be ready to renounce all our own affections which are dis-agreeing from the law of God A right and ready execution of our duty Our duty is twofold 2. That we may be ready also to undergo our crosse and to ascribe and submit our selves willingly unto God in all things We therefore desire that God will give us his grace whereby we may be able to deny our own corrupt will and forgo all things which are repugnant to the will of God We desire a right and ready execution of our duty that every man in his vocation may cheerfully serve God and execute his will as well in common as generall duties and in his proper and speciall duty Common Our common duty is that which is required not of us only but of all Christians also and compriseth vertues necessary for all the
344  47 420 13 36 384 15 9 500 Chapt. Ver. Page  23 351 16 4 351 17 27 353  28 207  29 166 18 10 359 20 29 359 Romanes 1 2 129  17 5 2 6 330  25 485 3 4 94  22 298  24.28 386 4 1.2 391  3 385  25 309. 311 5 1 621  19 52 6 12 54  14 621 7 4 622  8 621  31 622 8 1 621. 222  3.32 244  11 373  15.16 341  30 355  32 239  33 384 9 11.12 357  15.20 201  17 200  18 356 10 4 129 11 7 353  8 202  16 53  32 84  34 141  35 201 13 2 321  23 202 14 6 582  10 331 16 25 129 Corinth 1 13 414  30 122. 302. 392 2 6 94 3 15 57 5 25 495 Chapt. Ver. Page 6 9 57 7 14 53 8 6 166 9 9 218 10 2 398. 412. 442  12 140  16 470  21 464 11 24. c. 433. 434. c.  27 465  30 367 12 13 442. 447  14 645 13 2 135  9 367 14 20 94  33 207 15 24 263  44 372  47 43  50 372  51 331  53 332. 372 2 Corinth 2 6 496 3 6 23. 621  17 96 4 4 169. 218 6 15 446 13 12 152 13 13 339 Galatians 2 19 622 3 10 113. 387  22 200 4 10 582 Ephesians 1 3.4 355. 356  5 356  14 342 2 2 170  10 89  20 251 4 9 302  10 325  19 94 6 2 591  16 170 Philippians 1 16 90 2 6 242  13 90 3 23 366 Colossians 1 9.10 235  19 224 2 9 243  10 94.224  11 398  11.12.13 423  16 581  17 474 1 Thessalonians 5 19 335 2 Thessalonians 3 15 497  16 351 1 Timothy 1 9 620  18.19 95  20 497 2 2.4 200 3 6 25  15 7  16 243 6 16 275 2 Timothy 2 4 353 3 12 653 Titus 1 16 467 Hebrewes 1 1 249  1.2 247  2 235.252  3 173  9 228 2 10 247  14 243  14.16 254 3 6 235 Chapt. Ver. Page 5 1 57  6 283 11 39 367 James 1 2.13 218  17 57 2 10 73  24 391 3 2 58 4 17 362 1 Peter 1 3 302  23 56 3 7 304 4 6 302 2 Peter 1 10 129.357 2 19 358 3 9 200  16 18 1 John 1 7 222.302.283.383 2 2 222  19 359 3 4 49  7 389  8 54  9 56 4 9 246  17.18 94 Jude  6 192 Revelations 1 18 278 3 21 324 6 10 366 14 4 365 21 22 521 FINIS THEOLOGICALL MISCELLANIES OF DOCTOR DAVID PAREUS In which the orthodoxall Tenets are briefly and solidly confirmed and the contrary Errours of the Papists Ubiquitaries Antitrinitaries Eutychians Socinians and Arminians fully refuted And now translated into English out of the originall Latine Copie By A.R. LONDON Printed by James Young and are to be sold by Steven Bowtell at the signe of the Bible in Popes-head Alley 1645. The Translatour to the READER Good READER THe Authour of this Treatise was D. David Parie a man eminent in knowledge both in Divinity and Philosophy The place where hee professed is Heidelberge an ancient and famous Universitie of about 300. yeares standing founded in the yeare of Christ 1346. by Rupert the second Duke of Bavaria and Count Palatine in which Munster the famous Hebrician did above an hundred yeares ago professe the Hebrew tongue in which Rodolphus Agricola a man eminent in all kind of literature and many other learned Doctors both before and since the Reformation have flourished The subject of these Miscellanies is a solid confirmation of our orthodox Tenets and a refutation of Popery Ubiquitarisme Socinianisme Arminianisme and other heterodoxall opinions The manner hee useth both in confirming and confuting is succinct learned and solid wherein he shewes himselfe a good School-man and no meane Philosopher The benefit which by this Work might redound to the good of such in these Kingdomes who have not the Latine tongue gave an edge to the undertaking of this Translation out of which if thou receive any satisfaction in these points I shall not think my labour lost nor my time ill spent The God of peace put an end to the distractions of his afflicted Church and make us all of one mind and of one heart that there may be but one sheep-fold under that great Shepherd who laid down his life for his sheep the Lord Jesus Amen Philip the son of David Parie to the Christian READER wisheth all happinesse TO this new Edition of the bodie of Divinitie professed by the Reformed Churches I intended to subjoyn some omitted catechetical passages out of my fathers Lectures as hee left them in his scribled notes but now being straitned by time I thought good to reserve them till another Edition of his Theologicall works In the mean while upon good advice I resolved to set forth some new catecheticall Miscellanies the rather because I am perswaded they will not be a little beneficiall to thee and to the whole Church of God For whereas these particular Miscellanies which by the leave of that venerable ancient Doctor Parie were by the Printers adjoyn'd to the former Editions who so often have reprinted and as it were from hand to hand delivered this System of orthodox Divinitie doe not properly handle the points controverted between the reformed Divines and heterodoxall and most of them may be seen in the Theologicall works of that great Divine Zacharias Ursinus the present afflicted condition of the Church pulled mee by the eare assuring mee that I should not frustrate the expectation of the godly if I did supply the former Miscellanies with an addition of grave and holy Meditations especially of those heads of Religion which these many yeares have on all sides miserably vexed the Reformed Churches and which by my reverend father D. David Parie an earnest wisher of the Churches peace and tranquillitie have been examined with that dexteritie of judgement that nothing in this kind can be expected more exact and divine Wherefore Christian Reader I doubt not but this our endeavour will be acceptable to thee We beseech God the Father of our Lord Jesus Christ that he will send labourers into his Vineyard in these back-sliding times and that at last hee would commiserate his little Flock groaning under the crosse for salvation and deliverance whose Name be blessed for ever Amen Doctrinall APHORISMES of the reformed Churches containing the chiefe and at this day controverted Articles of Christian Religion As they were proposed by D. Parie President in the famous Colledge of Wisdome in Heidelberg and chiefe Counsellor of the Ecclesiasticall Assembly for his degree of Doctor in
Divinitie An. Dom. 1593. June 12. at 7. of the clock TO The noble and reverend President and Assistants of the holy Assembly his honoured Colleagues DAVID PARIE wisheth health THat saying of Solomon is both true and godly The heart of man disposeth its owne way but the Lord directeth his paths Of which by mine own example I have experience for although hitherto I have neither wanted faire occasions many times nor my friends exhortations nor other things which now draw me from mine opinion yet I entertained that firm resolution still never to doe that which now I undertake to doe From which not onely did the conscience of mine owne infirmity with-hold mee but also the unhappy condition of Divinity at this day For they who professe themselves Divines are either most bitter enemies to Divinity and cruell persecutours of the truth so that among these the nimbler one is in railing the greater Divine they account him Or if they will be truly that which they are reported to be they presently feele those mens madnesse and find their teeth are fastned in them to the great griefe and scandall of the Church to which end it seemes they were made and so I conceived But behold the Lord directing these things another way for what before deterred mee now hindereth mee not what before could not induce mee doth now strongly carry me forward The knowledge of mine infirmity indeed remaines but then I consider that there are differences of gifts and that every man prophesieth according to the measure of grace and faith given to him from God Divinity hath got a bad name as if it were a deceitfull and slanderous doctrine but this is given to it by bad men for that holy doctrine is often abused by Satans artifice and wicked mens malice Besides I know that our Lord hath been and is yet at this day the signe of contradiction By Gods appointment and the Magistrates I have now some yeares born that office in this famous Colledge which by its owne right and the examples of predecessours hath made me at last alter my resolution Before mee this place hath been honoured to the Churches good and to their owne praise by Olevianus Ursinus Sohnius Kimedoncius whom I name because I honour them for they were eminent men and some of them were my teachers or masters and some my reverend colleagues What shall I be the first that must impaire the dignity of so noble a function Shall I overthrow so commendable and so excellent an order in our Schoole Shall I leave to successours a precedent so dishonourable and injurious to our College Besides that now the Act is at hand wherein seventeen very learned men in Physick and in the Lawes are to receive their ensignes of honour the many exhortations of my friends and your most grave and serious reasons honoured Colleagues by which not onely have you approved my resolution but also have so strongly confirmed mee in it and perswaded mee that I am drawne to this taske by divine instinct I beseech our most mercifull God so to direct my pathes in his waies that they may never goe astray and that hee would be pleased to make these my endeavours profitable and wholesome to this Schoole first and then to the whole Church of God I am resolved to set downe out of Gods word not a full but a briefe repetition of our Churches doctrine concerning certaine heads which are at this day chiefly controverted that I might afford to young Students sufficient matter of disputation and that likewise the summe of our orthodox doctrine might be as it were in a briefe Epitome obvious to the enemies and calumniators of our Churches These my endeavours I consecrate to you honoured Sirs both because you are the most vigilant preservers of sound doctrine in these Churches and because you are most courteous favourers of my studies The Lord Jesus keep you in safety for his Churches good Amen At Heidelberge in the Colledge of Wisdome June 1. Anno Domini 1593. D. David Parie to the READER out of the Dutch Edition AT the entreatie of many holy men I have translated this Epitome of the orthodox reformed Christian Religion out of the Latine into our vulgar tongue not without some addition and a more full explication having added some Testimonies of Scriptures Creeds generall Councels and Fathers Therefore in this Epitome the Christian Reader may briefly understand which is the doctrine of the Schooles and Churches in the Archipalatinate and indeed of all the reformed Churches through France England Scotland the Netherlands Switzerland Moravia Bohemia Poland Hungarie and else-where Besides hee shall know whether or no this doctrine be Calvinian and hereticall as some injuriously stile it or not Apostolicall rather and Christian having its foundation in Gods word But such mad clamours will not I hope move those in whom is the zeale of pietie and are carefull of their soules health but will rather after the example of those noble Jewes of Thessalonica Act. 17.11 in the fear of God weigh this doctrine that from hence they may learne which is the true Christian Religion they will also examine the Testimonies of holy writ by which the doctrine of the orthodox reformed Religion is confirmed which we maintaine and which before a generall Councell lawfully assembled yea before the Tribunall of Jesus Christ that supreme and most just Judge we will not be ashamed to defend This was the practice of the people of Beroe observing what doctrine Saint Paul taught them and carefully searching if it was consonant to Gods word by which meanes it came to passe that many of them both men and women beleeved in Jesus Christ They are of another mind who at this day call every doctrine Calvinisme which is not consonant to their opinion by which intemperate speech they may easily refute Paul and Christ himselfe and I must not expect that any other name will be given to mine Aphorismes then this But surely if this be Calvinisme the whole Book of God yea the whole doctrine of the primitive Church must be called Calvinian for there are irrefragable testimonies which cannot be contradicted yea besides the learneder sort of Papists and Jesuits who follow the Schoole-mens doctrine must be called likewise Calvinists For even in the midst of Popery God for his Elects sake did preserve by the Schoole-men from corruption the doctrine Of Christs Person Death and Merit Of his Ascension into heaven Of his sitting at the right hand of God and Of Predestination most plainely as these points are explained by us in these Aphorismes But the other Articles to wit Of faith Of the Ministery of the Church Of the Sacraments were corrupted betimes in Popery But it is to be lamented that they who having laid aside the name of Christ and of Christians desire to be called by mens names have so farre departed from the consent of the Primitive Church in the handling of these Articles of faith and do
Scriptures are very obscure Lib. 1. de Verb. cap. 1. 2. both in the things that are set down and in the manner of setting them downe But what can be more false or more contumelious against God and his holy Prophets and Apostles seeing the word of God and of the Prophets but much more of the Apostles Psal 119.105 is called a lanterne to our feet and a light to our paths shining in a dark place 2 Pet. 1.19 This indeed the Jesuite whispered but afterward shamelesly denied it As though forsooth this were not the common stile of Poperie That no man can be the Interpreter of Scripture or Judge of the true meaning thereof but the Church that is the Pope either with or without a Councell And that in the Pope as in the head of the Catholick Church all power of interpreting resides Is not this to tell us that the Scriptures can be understood by none without the Popes interpretation See Bellarmine Lib. 3. de verb. cap. 3. where he strives to prove that the meaning of Scripture depends upon one Judge which is the Pope 18. It makes the Pope supreme Judge of all questions concerning faith in which it behoveth faith to stay at last even in those things that are in controversie between the Pope and Protestants The Assertion Whereas there be three members in this Position the first and third as being known to every one are by the Jesnite swallowed down in silence The Pope makes himself supreme Judge of all questions of faith but by what right It is a question of faith If there be a God if there be a Trinitie in unitie if hee made the world if Christ be God and man if he died for us if he rose againe if there be heaven and hell c. Shall then Christians Jewes Turkes and Atheists repaire to the Pope as the supreme Judge for resolution of these What greater madnesse can be The question is If the Pope be head of the Church if Christs Viceroy if the Monarch of Christendome if the Lord of Kings and Emperors if the supreme Interpreter Censor Judge of Scripture of all questions of faith Or if he be not rather that man of perdition sitting in the Temple of God as God the Beast the Whore sitting in the great Citie upon seven hills Finally Antichrist What shall the Protestants who are at controversie with the Jesuits about these questions repaire to the Pope as supreme Judge what 's more foolish what more unjust The middle member the Jesuite calls a lie to wit that our faith must at last stay upon the Pope Truly what he sayes is a lye but that Poperie teacheth this is no lye except it be a lye also that the Pope is supreme Judge of all questions of faith for it is only he on whom the faith of all questions doth at last stay Or that we may speak more cleerly from whom there is no appealing to a superiour But an appeale may be made from the Pope to the Scriptures or to God as to a Superiour and the Jesuite himselfe confessing Christian faith is resolved into this first veritie which is beleeved for it selfe therefore this Position stands firme in all its members and the proofe of the assumption Furthermore who ought to be supreme Judge of faith interpretations and controversies of faith whether the Pope or not and whether the Scripture alone be the rule of faith and controversies or traditions also Or whether the Scriptures alone can be both a Rule and a Judge which the Jesuite barks out with a dogs not with a mans mouth that we may pay him home in his own language whole books of Protestants are extant concerning these nor do they belong to the argument of our secular Theme 19. It accuseth the Scripture of imperfection as if it were neither sufficient to beget faith and pietie nor to attain to salvation except it be supplied by traditions 20. Hence it calls traditions The unwritten word of God as certaine in fallible canonicall and as necessarie to salvation as the written word of God and to be received with the like affection of pietie and reverence The Assertion Whereas our adversarie conceales both these Positions they need no defence It is the common stile of Poperie thus to speak of both and it is unspeakable how witty eloquent and earnest they are at this day all of them in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians And on the contrary in extolling the divinitie and necessitie of their traditions In stead of all see Bellarmine lib. 4. of the unwritten word throughout all the book But how contumelious it is against God to defile with the blemish of imperfection his written word which as it testifieth of it self is able to make the man of God perfect for every good work And to give life eternall to them that beleeve On the contrary what arrogance vanitie and how full of danger it is not only to equall to but to extoll above and more religiously to reverence humane traditions with which God whatsoever men lie to the contrarie is worshipped in vaine I say to extoll these above Gods sacred word is not now our purpose to speak many words seeing all good men doe easily understand this point and it hath been often demonstrated by our Writers 21. It blasphemously calls the Scripture a Nose of waxe a doubtfull and dead letter written with inke which needed the Churches confirmation Like a sheath receiving any blade whether it be of steele lead wood or brasse The Assertion The Jesuite silently acknowledgeth these blasphemies worthy of Anathema yet he is willing to wash them away with a lye as if injuriously they were imputed to Poperie but indeed here is no fiction yet too little hath been said for Lindanus doth openly professe In Panoplia that the holy Scripture in Poperie is commonly accounted a Nose of waxe an ambiguous word and such as may be turned which way you will and that it is rightly so esteemed For hee adviseth Papists not to dispute with Hereticks he meanes Protestants out of the holy Scriptures hereafter Because saith hee as commonly you may see it is easily bent to what opinion you will therefore it is compared and very fitly too to a Nose of waxe Thus he approves excuses defends that reproach which the Jesuite calls a lie Costerus one of their chiefe Jesuites deviseth a three-fold holy Scripture One spirituall inspired by the holy Ghost in the minds of the Church and Pope The other left by the Apostles to the Church written with inke in paper and parchment books The third grounded on the Pontificiall Decrees and generall Councels Of the paper Scriptures for so this paper-brawler disgracefully calls the Propheticall and Apostolicall books speaking These former saith hee needed the confirmation of that for these are a dead letter written with inke in parchment or paper which can feele
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
for all beleevers I beleeve Ergo he dyed and prayed for mee But they are too cold comforters who teach afflicted consciences thus to reason Christ dyed for all men I am a man Ergo he dyed for mee Why may not a Turk a dog or a hog wallowing in the mire conclude so O brave comforters and Preachers of Gods word for the maineâ—inew of Christian comfort is not to be a man but to be ingraffed into Christ Againe they object out of the Apostle That all are made alive in Christ 1 Cor. 15.22 as all dyed in Adam But if they will absolutely say that all are made alive in Christ Scripture and experience will refell them This is it then the Apostle saith that Christ gives life to all his owne as Adam brought death upon all his owne And he indeed by grace which is more but this by naturall propagation which is easier This sense of the Apostle is proved by the subsequent words for when he had said that all were made alive in Christ hee presently subjoynes Every one in his owne order Christ as the first-fruits afterward they that are Christs that is beleevers who are given to him by the Father and for whom he earnestly prayed to the Father Neither is Austins interpretation different from this De civit Dei l. 13. c. 33. therefore it is said that all are alive in Christ not as if all that die in Adam were members of Christ but because as no man except in his naturall bodie dyeth in Adam so no man in the spirituall bodie is quickned but in Christ Neither have they cause to object that by these meanes Adam is made stronger then Christ if he destroy more by death then Christ preserveth by his death and life They know not what they bark against Be it so that all who are lost in Adam are saved by Christ But this way grace shall not abound but will be onely equall to sin The power of both is not to be measured by the number of those who die or live but by the manner by which perdition and vivification are obtained or else by the greatnesle of the benefits received or lost It s an easie matter to wound but hard to cure according to the Proverb You shall sooner and with more ease destroy 600 men then save one You shall sooner tumble downe many men from off the bridge into the water then you can preserve one from drowning So it was more easie to undoe all mankind then to restore one man from destruction That Satan could doe Adam could doe but this none can effect except Christ Beasts or afflictions can hurt offend and kill men but it is in no mans power save onely in his who is the Creatour of all things â—o restore salvation and life eternall Therefore Christs death had been stronger then Adams though he had restored but one man to life Besides it is certaine and out of question that the good things we have by Christ doe as far excell those things which we lost by Adam as heaven and eternitie exceed terrene and transient blessings For Adam was earthly saith the Apostle Christ heavenly he was naturall this spirituall he ejected us out of an earthly Paradise this hath introduced us into an heavenly Mansion and hath crowned us with eternitie of happinesse Thus I suppose we have sufficiently demonstrated and defended that the fruit of Christs death and resurrection doth appertaine to all and onely to them who repent and by faith adhere to Christ A briefe Introduction to the Controversie of the Eucharist explaining the chiefe Questions that are controverted or not controverted among the Protestants By D. DAVID PARIE Foure generall Remembrances 1. LEt the younger sort remember to discriminate between the questions that concerne the ceremonies and rites of the Supper and questions of doctrine which is the Evangelicall promise annexed to the ceremonie 2. Let them learne also to put difference between questions controverted and not controverted whether of doctrine or of ceremony 3. Let them know that the controversies about the ceremony are of lesse consequence and may for the most part yea should with moderation be decided or agreed upon according to the circumstances of time place and people but alwaies to edification 4. Let them know that there are three chiefe questions of the doctrine of the Supper not controverted and so many controverted to which all others may be easily reduced Of both I will briefly give some hints to young Divines Three uncontroverted Questions concerning the doctrine of the Supper 1. What the Supper of the Lord is All Protestants agree in this that the Lords Supper is a Sacrament of the New Testament instituted by Christ in which bread and wine being taken the true bodie and bloud of Christ is also received so that there is sealed to the faithfull the communion of Christ and of his benefits 2. What be the ends and uses of the Supper instituted by Christ All Protestants consent in this that this receiving confirmes the faith of the promises of grace both because this is the common use of Sacraments as also because Christ said of this Sacrament 1 Cor. 11.26 Doe this in remembrance of mee And This cup is the new covenant in my bloud Therefore they consent in this that the holy Supper is the commemoration of our Lords death untill he come according to the Apostles admonition 3. What is exhibited and received in the Lords Supper In this also the Protestants agree that bread and wine is received by the mouth and bodie the bodie and bloud of our Lord with all his benefits are taken by a faithfull heart I say the Protestant Divines agree in these but as for contentious pratlers they neither agree in these nor in any thing else whose brawlings should not measure mens judgements concerning the consent or controversies of the Protestant Churches The three controverted Questions be these Quest 1. What the union of the signe and thing signified is in the Lords Supper Whether transubstantiation or consubstantiation or else a mysticall relation To these the answer shall be in three Propositions two whereof shall be negative and one affirmative Proposition 1. The signe and the thing are not united by transubstantiation that is by such a mutation which turnes the substance of the signes into the substance of the things the bare accidents remaining Reason 1. From Christs words This is my body He said not Be this or Let this be made my bodie Reas 2. Bread in the Scripture is called bread in the action before and after the action Reas 3. The orthodox Fathers retaine bread in the Supper and when they speak hyperbolically of changing of the bread they will be understood sacramentally as Theodoret Dial. 1. Christ would have those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa est sacramentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who receive the Sacraments not to be intent upon the nature of the things which are seen but