his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting ââsief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
fornication That every one of you should know how to possesse his vessell in holinesse and honour c. Levit. 18.24 Ye shall not defile your selves in any of these things for in all these the nations are defiled Mercifull 1. In that hee will that all be saved 2. For that hee deferreth punishment and inviteth all to repentance 3. In that he applyeth himself to our infirmity 4. In that hee delivereth the elect 5. In that hee gave his Son to die for them 6. In that he promiseth and performeth all these things of his own free goodnesse 7. In that he doth good unto the unworthy and his very enemies Object 1. Mercy is a kind of griefe or sorrow Ans It is so in men but not in God Ob. 2. He rejoyceth in revenge Isa 1.24 27.11 Ans As far forth as it is an execution of his justice Ob. 3. He denieth mercy to the wicked Ans to the unrepentant Object 4. He saveth not all when he may Ans To wit that with his mercy he may declare his justice Ob. 5. He receiveth none to mercy without satisfaction Ans No verily but yet of his free mercy bestoweth his Sons satisfaction on us Bountifull 1. Because he createth and governeth all things 2. Because he doth good unto all 3. Yea to the wicked 4. Of his free love towards all creatures 5. But especially towards man 6. And amongst men chiefly to his Church 7. And herein also towards his chosen giving them eternall life and glory Object 1. He is angry Ans True with the corruption of the creature not with the creature it self and the nature and substance thereof Object 2. He afflicteth men Ans Namely the impenitent Most free 1. Free from all fault misery bond subjection constraint 2. In that hee doth will and execute all things most freely and justly when as much and in what manner he will Object 1. Second causes work necessarily and yet work not without God Ans They work by a necessity of consequent and only conditionall Object 2. God is necessarily good Ans Questionlesse but yet by a necessity of unchangeablenesse not of constraint Object 3. What hee hath once decreed hee necessarily willeth Answ He necessarily willeth it because he will not alter his decree not by constraint Obj. 4. His will is not done sometimes as How often would I and thou wouldst not Matth. 23.37 Ans He would that is in his will apparent to the conceit and judgment of man not in his determinate secret counsell Angry with sin Horribly detesting and punishing all sin with temporall and eternall pain 3. Whence it may appear that there is but one God Whence first sprang the multitude of gods ALbeit God in the beginning did as certainly declare unto mankind that he is but one only as what he is yet the world by the guile and deceit of the divell going about to spoile God of his honour and to bear and vaunt himself for God and to destroy mankind for the hatred hee beareth unto God and through their own blindnesse and malice revolting from Gods divine manifestations and from the doctrine of our first fathers have in horrible madnesse forged a multitude of gods yeelding divine honours partly to creatures partly to imaginary gods and forgetting the true God or desiring to joyn and couple other gods with him And whereas there is no greater bond then whereby the creature is bound to honour the Creatour and therefore no more grievous sin then to obscure the glory due unto God or to conveigh it over to any other God that he might meet with this sacriledge hath often testified and witnessed in his word That there is but one God not many that is that there is but one divine Essence eternall of infinite power wisdome and goodnesse Creatour Preserver and Ruler of all things And this is proved 1. By testimonies of Scripture-Deut 6.4 32.39 Isa 44.6 1 Cor. 8.4 Ephes 4.5 1 Tim. 2.5 first by expresse testimonies of Scripture Hear O Israel the Lord our God is Lord only Behold now for I am he and there is no god with me I am the first and I am the last and without me there is no God Wee know that an idol is nothing in the world and that there is no other God but one One Lord one faith one God and Father of all One God one Mediatour between God and man which is the man Christ Jesus The like proofes hereof may be read Deut. 4.35 Psalm 18.31 Isa 37.16 45.21 Hos 13.4 Mal. 2.10 Mat. 12.32 Rom. 3.30 Gal. 3.20 2. By arguments Secondly it is confirmed by reason and argument 1. There is but one only God whom the Church also worshippeth who is manifested unto the world by infallible and undoubted restimonies From the manner of revealing himselfe Isa 44.7 Psal 86.8 namely such miracles prophesies and other works as cannot be done but by an omnipotent nature Who is like mee that shall call that which is past and shall declare it and set it in order c. Among the gods there is none like unto thee O Lord there is not one that can do as thou dost 2 He who alone reigneth over all and alone governeth all things and therefore hath sole supreme soveraignty and majesty can be but one But the majesty of God only is supreme From the natur and kinde of his majestie Isa 42.8 1 Tim. 1.17 Revel 4.11 and so great that no greater can either be or be imagined I am the Lord this is my name and my glory will I not give to another Unto God only wise be honour c. Thou art worthy O Lord to receive glory honour and power for thou hast created all things 3. That which hath greatest perfection can be but one for he who hath the whole From his degree of perfection and all alone is absolutely perfect Now God is most perfect seeing he is the cause of all that is good in nature Therefore nothing is more absurd then to imagine any thing to be God which is not most great and most perfect Lord who is like unto thee Psal 89.7 4. There is but one thing omnipotent for were there many they should have power to hinder one the other and for this cause should become not omnipotent From his omnipotency By this argument the Monarchy of the world is in Daniel restrained unto one God when it is said Dan. 4.35 None can stay his hand or resist his will 5. If we suppose and put moe gods either each of them wil be too weak to rule all and so imperfect and not worthy the name and title of divinity More gods would be either unperfect or superfluous or one will suffice for the guiding of the whole world and so the rest shall be idle superfluous and needlesse But it is absurd to imagine God to be such a one as sufficeth not for the wielding and
Jerem. 32.19 50.45 Acts 2.23 Ephes 1.11 The explication and confirmation of each part of this definition severally Counsell The providence of God is called in Scripture the counsell of God The counsell of the Lord shall endure for ever My counsell shall stand God willing to shew the stablenesse of his counsell Out of these testimonies it is cleer and apparant that we are to understand by the name of providence not only the bare science or knowledge of things present and to come but also the decree and effectuall will of God for the name of counsell comprehendeth both to wit An understanding or prescience and fore knowledge of things to come or to be done and of the causes for which they are Two parts of Gods providence 1. His knowledge 2. His decree or are not to be done Likewise A will effecting or working a thing for certain causes and that in due time and order Providence therefore is not the bare fore-seeing or fore knowledge but the fore-knowledge together with the will of God even as ãâã ãâã ãâã ãâã ãâã which wee translate providence signifieth with the Greeks both a knowledge and a care of things 2. Eternall Eternall Because seeing neither the ignorance of any thing nor increase of knowledge or change of wilâ falleth into God it is certain that hee knew and decreed all things from everlasting The Lord hath possessed me in the beginning of his way Prov. 8.22 Isa 40.10 Ephes 1.4 1 Cor. 2.7 Which declare the last things from the beginning and from old the things that were not done Hee hath chosen us in Christ before the foundation of the world Wee speak the wisdome of God which he had determined before the world 3. Most free Most free That is a decree which was made from everlasting of all things and events as it pleased him of his great wisdome and goodnesse when he had perfect power otherwise to have directed his counsell or else to have omitted it or to have things otherwise then he decreed to do them by his counsell Psal 115.3 Jer. 18.6 He doth whatsoever he will As the clay is in the potters hand so are you in mine hand 4. Unchangeable 1 Sam. 15.29 Malac. 3.6 Unchangeable Because neither errour of counsell nor any change or mutation falleth into God but what he hath once decreed from everlasting that as being most good and right doth he will everlastingly and at length bring to passe The Strength of Israel will not lie nor repent I am the Lord I change not So Numb 33.10 Job 23.13 Psal 33.13 Prov. 19.21 Isa 14.24 25 26 27. 46.10 Ezek. 12.28 James 1.17 Rom. 11.29 Heb. 6.17 5. Most wise Job 12.13 Most wise This is shewed both by the wonderfull course of things and evenâs in the world and by the Scripture it self With him is wisdome and strength hee hath counsell and understanding Rom. 11.33 O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7 1 King 8.39 1 Chro. 28.9 Psal 33.11 Job 36.23 Psal 33.15 139.1 2 3 4 5 6. 147.5 Prov. 8.30 6. Most just Most just Because the will of God is the only fountain and the chiefe rule of justice and is manifested and declared in the law Whatsoever therefore God will or hath decreed or doth work it is simply and in it self just whether wee know or not know the manner 2 Chron 17.2 how it is just There is no iniquity with the Lord our God neither respect of persons So Nehem. 9.33 Job 9.2 Psalm 36.7 119.137 Daniel 9.7 14. 7. Effectuall in working Whereby God worketh This is added that wee may know the counsell of God not to be idle but effectuall and forcible in working For God not only once created things and bestowed on them a vertue and force whereby to work but also doth preserve and move by his presence and continuall working all things at his pleasure John 5 17. according as Christ speaketh My Father worketh hitherto and I worke No creature whether great or small can either be or move or doe or suffer any thing Acts 17.28 except God effectually preserve move and govern it In him wee live and move and have our being And God worketh all things by his sole and eternall will without any labour or motion for to will in him is both to be able and to doe and contrarily his power and action is his very eternall and unchangeable will For in God the will is not dis-joyned from his efficacy and working as it cometh to passe in creatures The working or operation of God is two-fold generall The generall and speciall working of God whereby he sustaineth and governeth all things especially mankind Speciall whereby he beginneth the salvation of his chosen in this life and perfecteth it in the life to come 1 Tim. 4.10 Rom. 8.14 Psal 33.16 The immediate working of God God is the Saviour of all men especially of those that beleeve As many as are led by the Spirit of God they are the sons of God The eyes of the Lord are over the righteous Another division there is of Gods working whereby it is divided into immediate and mediate working Immediate working is When beside or contrary to the meanes and order setled by him in nature hee worketh what hee will as in all miracles which are described and declared to this end that wee might learn that God doth work most freely either by means or without them For that all those miracles are not wrought without divine power both experience teacheth us inasmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth Psal 136.4 Exod. 8.19 Gods mediate working Deut. 8.3 Isa 38.21 Syrac 38.1 as Which only doth great wonders This is the finger of God Mediate working is When God by creatures or second causes produceth those effects to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when hee sustaineth us by nourishments and driveth away diseases by medicines Take a lump of dry figs and lay it upon the byle and hee shall recover So likewise God by his word written read heard sheweth unto us both his will and himselfe Luke 16.26 They have Moses and the Prophets let them hear them Moreover The mediate working or action of God is done sometimes by good His mediate working sometimes by good means sometimes by bad sometimes by vicious and sinfull instruments as well naturall as voluntary Yet so that the work of God in them and by them is alwayes most good most just and most holy For the goodnesse of Gods works depends not upon the goodnesse wisedome and rightnesse of the instrument but of God As touching good instruments that by them God worketh very well there is no controversie among the godly but of evill instruments all think not the same
Wherefore God even thy God hath annointed thee with the oyle of gladnesse The Comforter Hee is called the Comforter because hee worketh faith in us and purifieth our consciences and so comforteth us that wee exult and rejoice in afflictions The Intercessour He is called Intercessour because the Spirit maketh request or intercession for us with sighs which cannot be expressed The Spirit of truth c. He is called lastly the Spirit of truth of wisdome of joy of gladnesse of fear of God of boldnesse and the like Object 1. Those parts of the Spirits office before specified are not proper to the holy Ghost but belong also to the Father and the Son Therefore they are not well assigned to the holy Ghost as proper Answ They belong also the Father and the Son but mediately by the holy Ghost But unto the holy Ghost they belong immediately Rep. But after the same manner also it seemeth that the preservation of things the invention of arts and sciences and the like are to be attributed as proper functions unto the holy Ghost for those also doth the Father and the Son work by the holy Ghost according as it is said The Spirit of the Lord filleth all the world Wisd 17. Ans To the assigning of a work as proper unto the holy Ghost is required not only that it be immediately done by him but in such wise also as that he be acknowledged and worshipped therein Now there doth the holy Ghost work properly where he sanctifieth and halloweth for therefore also is he called holy Object 2. It was said before that the holy Ghost is the earnest of our inheritance But Saul and Juâas had the holy Ghost neither yet obtained they the inheritance but were reprobate Therefore the holy Ghost is not the earnest of our inheritance Ans Saul and Judas had the holy Ghost aââoncerning some gifts of the holy Ghost but they had not the Spirit of adoption Repl. But it is the same Spirit Ans It is the same Spirit indeed but doth not work the same things in all For he worketh adoption and conversion in the elect only Here therefore we are to intreat of the gifts of the holy Ghost and their differences 4. What and of how many sorts the gifts of the holy Ghost are Two sorts of the holy Ghosts gifts ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed namely our illumination and enlightning the gift of tongues the gift of prophecie of interpretation of miracles our faith regeneration prayer strength 1. Common to both godly and ungodly and constancy c. These gifts are of two sorts Some are common to the godly and ungodly some are proper to the godly and elect only Those again which are common to the godly and ungodly are two-fold for some of them are given but to certain men and at certain times as the gift of miracles and of tongues prophecies the faith of miracles and these were necessary for the Aposties and the primitive Church when the Gospel was first to be dispersed therefore they were miraculously bestowed on them Some are given to all the members of the Church and at all times as the gift of tongues the gift of interpretation sciences arts prudence learning eloquence and such like all which pertain to the maintenance and preservation of the ministery These are now also given to every member of the Church according to the measure of Christs gift as the calling vocation of every member needeth though they be not miraculously bestowed as they were on the Apostles 2. Proper unto the godly but attained unto by labour and study The gifts of the holy Ghost proper unto the godly are all those things which we comprehend under the name of sanctification and adoption as justifying faith regeneration true prayer unfained love of God and our neighbour hope patience constancy and other gifts profitable to salvation John 14.17 Rom. 8.16 26. these are all conferred on the elect alone in their conversion Whom the world cannot receive The Spirit witnesseth with our spirit that we are the sons of God The Spirit maketh request for us with sighs which cannot be expressed Hence is he called the Spirit of adoption Obj. Many out of the Church have had tongues and sciences The tongues therefore and sciences are not the gifts of the holy Ghost Ans The tongues and sciences out of the Church are also the gifts of the holy Ghost but by a generall working of God which is without the true knowledge of him But in the Church the tongues and sciences are the gifts of the holy Ghost joined with the true knowledge of God Moreover all those gifts as we have said are fitly referred to those five principall parts before numbred of the holy Ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinary gift of tongues partly to his function of ruling for the holy Ghost did rule and govern their tongues partly to his function of teaching and confirming So also the gift of prophecy and interpretation belongeth to his office of teaching for hee teacheth both by illightning the minds within by his vertue and by instructing them without by the word The institution and ordinance of the Sacraments appertaineth to his office of teaching but chiefly to his office of confirming Faith and conversion belong to his office of regenerating and conjoyning us with Christ That he is the Spirit of prayer instructing us how to pray belongeth to his office of ruling and governing In like sort the rest of the gifts may be referred to certain parts of the holy Ghosts office 5. Of whom the holy Ghost is given and wherefore he is given 1. Of the Father by the Son HEe is given of the Father and the Son and also by the Son of the Father but not by the Father for the Father giveth the holy Ghost from no other but from himself as who is of no other but of himself neither worketh from any other but from himself The Son giveth the holy Ghost from the Father from whom also himself both worketh and is That he is given of and from the Father 2. Of the Son from the Father Acts 1.4 2.17 these testimonies do confirm Hee commandeth them to wait for the promise of the Father I will powr out of my spirit upon all flesh I will pray the Father and he shall give you another Comforter John 14.16 17. The Father will send him in my name That the holy Ghost is given of the Son these testimonies do prove I will send you from the Father the Spirit of truth If I depart John 15.26 and 16.7 I will send him unto you Since he by the right hand of God hath been exalted Acts 2.33 and hath received of his Father the promise of the holy Ghost he hath shed forth
THE SUMME OF CHRISTIAN RELIGION DELIVERED BY ZACHARIAS URSINUS First by way of CATECHISM and then afterwards more enlarged by a sound and judicious EXPOSITION and APPLICATION of the same Wherein also are debated and resolved the Questions of whatsoever points of moment have been or are controversed in DIVINITIE First Englished by D. HENRY PARRY and now again conferred with the best and last Latine Edition of D. DAVID PAREUS sometimes Professour of Divinity in Heidelberge Whereunto is added a large and full Alphabeticall TABLE of such matters as are therein contained Together with all the Scriptures that are occasionally handled by way either of Controversie Exposition or Reconciliation neither of which was done before but now is performed for the Readers delight and benefit To this WORK of URSINUS are now at last annexed the THEOLOGICALL MISCELLANIES Of D. DAVID PAREUS In which the orthodoxall Tenets are briefly and solidly confirmed and the contrary Errours of the Papists Ubiquitaries Antitrinitaries Eutychians Socinians and Arminians fully refuted And now translated into English out of the originall Latine Copie By A. R. LONDON Printed by James Young and are to be sold by Steven Bowtell at the signe of the Bible in Popes-head Alley 1645. TO THE CHRISTIAN READERS HENRY PARRY wisheth grace and peace through Jesus Christ our Lord. WHereas but a small and short remnant of daies is alloted unto every of us to try the hazzard and adventure of this world in Christs holy merchandize yet forty yeeres and the youngest may the oldest must depart I being subject to this common case and most certain uncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore have bin and am desirous and earnest in this behalfe so to bestow all my possible endeavours in this my Lord and Masters traffique as that I may not return unto him with a talent in a Napkin and withall may leave behinde mee some poore token and testimony of my love and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation struggling and striving so long within mee untill it had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their own infirmities I was thereby at length drawn to this bold and hardy resolution as to commit something to the presse and so to the eyes of them whose great and sharp censures I have ever with trembling thought of heretofore and even now would fly them with all willingnesse Wherefore also in respect hereof and of the greennesse of my age so hath the flame and heat of my desire been slacked and cooled with the water as it were of feare wherewith I shake in mine owne conceit as I have not presumed to draw any shaft out of mine own quiver or to present the world with an untimely fruit of so young a tree but rather have made choice of a shaft out of the Lords Armory framed by the hand and skill of the Lords workman fit to make the man blessed who hath his quiver full of them If yet in this I have been presumptuous if bold if undiscreet if foolish my Brethren for your sakes have I been so for your sakes have I been presumptuous bold undiscreet and foolish even for you and for your children The greater is my hope and trust that these whatsoever my paines and labours shall finde favour and grace in your sights and receive good entertainment at your hands because for you they have been undertaken and the gaines and commodities that shall arise thereof if by the blessed will of God any shall arise shall redound unto you and yours for ever It is a case lamentable deserving the bowels of all Christian pity and compassion and able to cause the teares of sorrow to gush out and stream downe the face of a man who is not frozen too hard in security and in uncharitable carelesnesse when he shall but lift up his eies and see the waste and desolation of so many distressed soules who in so many places of this our land and country have been and are daily either pined away and consumed to the bone for lacke of Gods sustenance the Bread of life the Word of God the only preservative of the soule or through the deceitfull poyson of that old Sorceresse and Witches children infected and baned unrecoverably Alas poore soules faine would they have somewhat to keep life within them and therefore as famished and starved creatures which have been for a space pounded up and pin folded in a ground of barrennesse debarred of all succour and reliefe whenever they may light of any thing that may goe downe the throat be it as bitter as gall and as deadly as poyson they swallow bitternesse as Sugar and licke up death as sweet hony And yet I rue to speak it such is the hard heartednesse and brutish unnaturalnesse of many mercilesse men if yet men who have so flinted their fore-heads seared and sealed up their minds and consciences in all impiety as that they have entered as it were into a league and bond with themselves to forget Christ never to know the man more never to speak in the name of Jesus never to feed the flock of Jesus whose soules are even as great and deare to him as the price they cost him For had not these men sworn like * Of Valentinus the Cardinals religion who gracelesse man ab jured his Ecclesiastical vocation to be lifted up to a temporall Dukedome Sab. Enncad 10. lib. 9. sons of the earth to possesse the earth for ever and to leave heaven and the heires of heaven even the chosen of God to God himselfe to looke to it were uncredible nay unpossible were it that after so many threats and warnings from heaven from earth from God from men from their foes abroad and their friends at home they should not yet once not once descend into a dutifull consideration of this their heavie trespasse and so with a speedy industry and assiduity re-enter and recover those their forsaken Charges which a long while have languished and worne away for want of pasture and lye now the deare Lambs of Christ Jesus stretching on the ground for faintnesse fetching their groans deep and their pants thick as ready to give over and to yeeld up the ghost O Lord Jerem. 5.3 are not thine eies upon the truth thou hast stricken these men but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder than a stone and have refused to return Not the losses and unsupportable calamities of Christs people not the miserable Apostasie and grievous falling away woe to us therefore of multitudes of the ignorant and unlettered men from the Apostolike Faith and the Church of Christ not the certain dangers and hazzards of their own persons Wives Children and Kins-folks with all which rods
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
they know and beleeve what a one Christ is and what he hath done for each of them as it is said Iohn 17.3 This is life eternall that they know thee the only true God and Jesus Christ whom thou hast sent And Iohn 3.36 He that beleeveth in the Son hath eternall life By these and the like sayings we perceive that to be a truth which Dionysius which is falsly named the Areopagite but is thought rather to be a Corinthian ascribes to Bartholomew the Apostle That the Gospel is brief and large The Gospel it a briefe largenesse Briefe It s brevity is apparently more curt than the Law of Moses ought to be and is fixed in the minds and hearts of men and therfore is the summe of the Gospel so oft delivered and repeated in the Scriptures of the Prophets and Apostles and comprised in the Creed But much lesse can ever the wisdome of the Gospel be exhausted than that of the Law But forasmuch as its certain Large that in this mortall life that which is eternall is but begun 2 Cor. 5 2 3 4. For we shall be cloathed upon with that if so be we are not found naked This is the nature of true conversion A true godly man growes in godlinesse that it suffers not those that are converted unto God to stay in their race but kindles in them a perpetuall study and desire of further profiting Therefore is it commanded 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ And Eph. 2.19 20 21. it is said Yo are no more strangers and forrainers but fellow-Citizens with the Saints and of the houshold of God And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone In whom all the building fitly framed together groweth unto an holy temple in the Lord. And Marke 9.24 The man prayed Lord I beleeve help mine unbeliefe And Luke 17.5 The Disciples cried Lord increase our faith Saints then are commanded and commended and are petitioners to be such as goe forward Therefore they are not of the number of them that have no minde of proceeding onward Comforts and promises for a tender heart and wounded conscience Yet let none be out of heart because they finding in themselves lesse life and vigour and acknowledging their weaknesse and corruptions doe with a true sorrow of minde bewail the same For thus saith the everlasting Father concerning his Son Esay 42.3 A bruised reed shall he not breake and the smoaking flax shall he not quench Againe the Son saith of the Father Mat. 18.14 It is not the will of your Father which is in heaven that one of these little ones should perish And the Son saith of himself Iohn 6.37 All that the Father giveth me shall come unto me And him that cometh unto me I will in no wise cast out Wheresoever piety is not dissembled it is and is cherished of God and together with it Beneficia ãâã ãâã ãâã ãâã ãâã all the everlasting and unchangeable benefits of the Gospel are tyed with the indissoluble bond of divine truth For unlesse the certainty of our faith and salvation did depend upon the alone free mercy of God whereby he receiveth all that beleeve and not upon the degrees of our renovation there would be no stability at all in our comfort Hence therefore may be drawn three things which may be as grounds to judge of a Christian 1. The laying hold of the foundation ãâã ãâã ãâã ãâã ãâã i.e. the criticall markes to discerne a true godly man 2. An earnest endeavour of increasing which two include each godly man within the general promise of eternal salvation and 3. Acomfort that notwithstanding our inequality of gifts and degrees to some others we shall not perish which consolation is to be opposed against the cogitation of our owne unworthinesse These three as inseparables hath Saint Paul comprised in those words 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Now if any one build upon this foundation gold silver precious stones wood hay stuble every ones worke shall be made manifest for the day shall declare c. but hee himselfe shall be saved so as by fire By that therefore which hitherto hath been said it 's apparent that both the Lords injunction and our own salvation doe exhort and bind all men and among these the youth being to wit a great part and also the Nursery of the Church to learne as soone as by age they are capable the grounds of Christian Religion Therefore doth this most earnestly and seriously admonish them to whom the charge of nurturing the younger in yeares doth belong to be carefull of this their dutie 3. Motive the preservation and propagation of the Gospel For we that are teachers and learners ought to have a diligent and earnest care of godlines not only for our own sakes but for their sakes also that are ours and our succeeding posterity For we finde by experience how easily in processe of time an oblivion and manifold depravation of that doctrine creeps in the summe whereof is not concisely and perspicuously couched together and known repeated inculcated and divulged abroad Besides we know Horat. Quo semel est imbuta recens servabit odorem Testa diâ that of what liquor a new vessell is first seasoned with be it good or bad it longest savours There is none in his right minde but will confesse seeing the evill that we learn doth so constantly stick by us that when the youth is not instructed in and inured to religion it doth threaten the leaving to the ensuing times an age of monsters contemning God and all religion and that being we are hardly by the greatest endeavours and longest care made pliable to that which is good the ground-work of the most difficult businesse should be laid in the first age 4. Motive the weake capacity of youth the more ignorant Catecheticall instruction therefore is necessary not only for the preservation of the purity and soundness of religion to us and our posterity but also for the capacities of younger age to whom we have shewed this doctrine must be taught For if it be said of the teaching youth the other arts Quicquid praecipies esto brevis ut cito dicta Percipiant animi dociles teneantque fideles Short precepts shalt thou give which being briefly told Apt wits may soon conceive and faithfull long may hold how much more in this heavenly wisdome which is a stranger to humane wit should we seek out for and apply our selves to breifness and plainness especially seeing divine testimony approves our experience in this as Heb. 5.13 Every one that useth milk is unskilfull in the word of righteousnesse for he is a babe but strong meat is of those that are of full age And therefore when Saint Paul speaketh of his manner of
teaching 1 Cor. 3.2 thus he saith I have fed you with milk and not with meat for hitherto ye were not able to beare it nor yet now are ye able 5. Motive that alwaies in the Church there hath bin such a summe of doctrine for ye are yet carnall From the first beginning of the Church there hath bin extant in it some such ground of doctrine well known publikely and for it's briefnesse and plainnesse easie to be understood reserved for posterity As together with the increase of mankind God himself proceeded on with his own mouth to deliver more summary doctrines either of the law as he began in these words If thou doest well Gen. 4.7 shalt thou not be accepted Or of the Gospel as at first in these words The seed of the woman shall bruise the Serpents head Gen. 3.15 Likewise after both the promise and the Decalogue was repeated to Abraham At last the Creeds and such summary doctrines as were dispersed here and there in the writings of the Apostles were fitted into a meet form of Confession to be divine informations for all degrees of age And indeed this our accustomed manner of instructing which we call Catechisme hath bin anciently used both in the Jewish and in the Apostolicall Church as doth appeare by the Apostle Paul Rom. 2.18 where he calleth the Jewes those that from their tender yeares had bin instructed or catechised out of the law ãâã ãâã ãâã ãâã ãâã c. And Gal. 6.6 Let him that is taught in the word or catechised in the word communicate to him that instructeth or catechiseth in all good things So Luke 1.4 That thou mightest know the certainty of those things wherein thou hast bin instructed or cââââhised Because these testimonies are to be preferred before all other I dâedâu recite the example of the Church that was in the ensuing times next after the Apostles being a thing publikly known by histories I rather adde this ãâã ãâã ãâã ãâã ãâã That if the now present Church surviving hath till now kept this forme of instruction brought into the world with so long continuance 6. Motive the dangers and heresies of the last times not by mans device but by the divine providence then in this doting old age of the world wherin the Church doth daily more and more languish thicker darknes day by day over-cloudeth it we had need for to sharpen all our diligence of preserving and propagating this doctrine rather than any whit to grow remisse For this is the age of which our Saviour speaketh Mat. 24.23 Then if any man shall say unto you Lo here is Christ or there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch as if it were possible they shall deceive the very Elect. And largely doth Saint Paul speak of this matter 1 Tim. 4. and 2 Tim. 3. These predictions of the calamities of these last times were written not only for our consolation and confirmation but also for exhortation of us to arme our selves to watch against and prevent errours for so our Saviour begins that his prophecie Take heed that no man deceive you We thinke it necessary therefore that not only they that come into the place of teaching Mat. 24.3 but also all that love their owne salvation should have fixed in their hearts the sound positions concerning every part of christian religion and on the other side to the utmost that every man is able to be well fenced against the contrary errors and that all they to whom the office of instructing and governing is committed should with great care teach or cause to be taught those that are committed to their charge unless they as curats negligent unfaithfull in their duty had rather answer for their perdition And indeed the desire of your parents in this respect is to be commended that they will have the summe of godlines to be propounded to and inculcated into you not only at home and in the Church but also in the schools For they well perceived what great ignorance ensued and how great an hint opportunity was given to the Divel of detaining men in that ignorance when once the primitive custome of the Church of hearing and teaching the Catechists was lost and in the room thereof succeeded that silly and foolish dumb shew of Popish confirmation And they now see that the same things or worse than these are now to be feared unlesse God out of his singular mercy looke upon us than the which danger as scarce any thing can bring greater heavines to all godly persons so contrariwise it 's not easie to finde out any thing that may be more desirable and pleasant unto all pious Parents than if they can certainly promise themselves that their children and nephewes shall a while live after them in the same light of divine truth which now is lighted up amongst us Wherefore if we are not without naturall affection ãâã ãâã ãâã ãâã ãâã Rom. 1.31 and cruell against those which love us more than themselves let us endeavour to our power that by our negligence we do not destroy their hope nor crosse their prayers But that together with them we may shew our selves thankfull unto God who collecting to himself a perpetual Church out of the dregs of this world hath by the bringing back againe of the sunne of heavenly doctrine so dispelled the dirs ass of the kingdom of Antichrist that any man that will not wilfully in âhis eyes and eares and oppose the known truth may behold and diserne them stripped naked of those divel-deceits which were those faire outsides of which they vauntingly bragged 7 Motive the benefit if we do the punishment if we doe not study this doctrine If we doe these things the Sonne of God will conserve and augment those gifts that he hath bestowed upon us according to his promise To him that hath i. to him that desireth to goe on forward shall be given If we doe contrariwise then will follow upon us that which is threatned in the contrary sentence following from him that hath not shall be taken that which he hath Mat. 25.29 And indeed how the Lord will not endure the contempt of the Gospel revealed both the divine word of God and the continuall history of the world doth proclaim Isa 5.24 Because they have cast away the law of the Lord of hosts despised the word of the holy One of Israel therefore is the anger of the Lord kindled against his people and he hath stretched forth his hand against them and hath smitten them And Amos 5.11 He threatens Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread not a thirst for water but of hearing the word of God And they shall wander from sea to sea and from the North even to the East they shall runne
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 ãâã be the maâk 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 ãâã ãâã ãâã ãâã ãâã 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
unto their little children the whole history of the Law then published And againe in the sixth he willeth that the doctrine touching one God and the perfect love of God be often inculcated in the eares of children And farther in the eleventh he biddeth that the whole Law and Decalogue should be expounded unto them Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets whetheâ touching God or the Law or the promise of the Gospel or the use of the Sacraments and Sacrifices of those times which were types of the Messias to come and of his benefits these and whatsoever other points of doctrine children were taught either at home by their Parents or in publike schooles and congregations by the Prophets 2 Kin. 4.38 and 6.1 For I doubt not but that to this use the houses of the Prophets of Eliseus and others were erected To this purpose God himselfe in briefe delivered the whole doctrine of the Law thus Thou shalt love the Lord thy God with all thine heart c. and thy neighbour as thy selfe To this purpose likewise delivered God summarily the whole doctrine of the Gospel thus The seed of the woman shall break the head of the Serpent And In thy seed shall all the nations be blessed They had also Sacrifices Praiers and other things which God would that Abraham and his posterity should teach their children and their whole family and therefore this doctrine was framed fit for the capacity of children and the ruder sort In the New Testament wee reade how Christ commanded little children to be brought unto him In the time of the New Testament Mat. 10.14 on whom he laid his hands and blessed them Suffer the little children to come unto mee saith Christ and forbid them not for of such is the Kingdome of God And that catechising of children was in use in the Apostles time witnesse the example of Timothy 1 Tim. 3.15 of whom Paul writeth that he had learned the Scriptures of a childe A farther and more direct proofe hereof we have in the Epistle to the Hebrewes Heb. 6.1 2. which Epistle layeth downe certaine heads of the Apostles Catechisme of repentance from dead workes of faith towards God of the doctrine of Baptism and of Sacraments and the laying on of hands of the resurrection from the dead and of eternall judgement all which he entituleth Milke for children These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme and of little children at the time of Confirmation by laying on of hands Therefore the Apostle termeth them The doctrine of Baptisme and laying on of hands Semblably the Fathers also wrote briefe summes of doctrine certaine remnants of which we see as yet in Popery Eâseb hist Eccles âib 6. cap. 3. Eusebius writeth of Origen that he restored in Alexandria the custome of catechising which in time of persecution was decayed Socrates also reporteth of catechising thus Our forme of catechising saith he is after the manner we received of the Bishops our predecessors going before us according as we were taught when we laid the foundation of faith and were baptised according as we have learned out of the Scripture Pope Gregories Catechisme Pope Gregory erected and set up Idols and Images in Churches that they might be the bookes of Lay-men and children After these times the doctrine of the Church through the negligence of other Bishops and subtlety of the Bishop of Rome was by little and little corrupted catechising decayed and at length was transformed into that ridiculous ceremonie which at this day is by them called Confirmation Thus far of the originall and perpetuall practice of catechising in the Church 3. What are the parts and chiefe points of Catechisme THe especiall parts of the rudiments of Christian Doctrine as it is said in the place afore-named unto the Hebrewes were Repentance and Faith in Christ that is to say The Law and the Gospel Catechisme therefore may primarily and in the largest sense it beareth be divided as the whole doctrine of the Church is into the Law and the Gospel For Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth but in the forme and manner of handling it as solid strong meat prepared for men of yeares which representeth the doctrine of the Church and milke and weak meats chewed for children which shadow and resemble Catechisme vary not in the subject I meane the essence and nature of meat but in these qualities of being strong and weake meats These two parts the vulgar and common sort call by the name of the Decalogue or the Apostles Creed because the Decalogue comprehendeth the summe of the Law the Creed in briefe the substance of the Gospel They term it also the doctrine of faith and works Or the doctrine of things to be beleeved and done Some of the learned divide it into the doctrine concerning God his will and his workes Againe they distinguish Gods workes into workes of Creation Preservation and Redemption But these three members of this division are all handled either in the Law or the Gospel or in both and therefore this division is easily reduced to the former Others make five parts The Decalogue The Apostles Creed Baptisme the Supper of the Lord and Prayer of which parts some were immediately delivered by God himselfe as The Decalogue Others mediately and that either by his Sonne manifested in the flesh as The Lords Prayer Baptisme and the Supper of the Lord or by the Ministery of the Apostles as The Apostles Creed But these parts are also couched within the two before rehearsed For The Decalogue is the summe of the Law The Creed the briefe of the Gospel The Sacraments are as appurtenances of the Gospel and therefore have reference unto the Gospel as farre forth as they are the Seales of grace promised in the Gospel but as they are testimonies of our obedience towards God so they carry the nature of Sacrifices and appertaine to the Law Prayer is a part of the worship of God and therefore referred to the Law The parts of this Catechisme This Catechisme consisteth of three parts which are 1. Mans misery 2. Mans delivery from this misery 3. Mans thankefulnesse for this delivery Which division in effect swerveth not from the rest because the other parts are coupled in these The Decalogue pertaineth to the first part inasmuch as it is the glasse wherein we view and have sight of our sin and misery and to the third part inasmuch as it is the exact rule of true thankefulnesse to God and of Christian conversation The Creed because it describeth the manner of our delivery is contained under the second part Thither also belong the Sacraments which are as the appurtenances and seales of the doctrine of faith Lastly Prayer as the principall part of our spirituall
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word ãâã ãâã ãâã ãâã ãâã that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used ãâã ãâã ãâã ãâã ãâã that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râled by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabây all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
of this reason is to be denied which doth not hold from the position or putting of the second cause to the removing of the first cause For as it followeth not The Sun causeth day therefore God doth not so neither doth this follow The unregenerate perform outward discipline therefore they do it God not causing it in them nor ruling and directing them Object 8. They alledge testimonies also Which confirme that men doe evill or good with free will As The children of Israel offered free gifts unto the Lord. I have set before thee life and death Exo. 25.2 35.3 Deut. 30.19 How the Scriptures admit liberty of will good and evill blessings and cursings Therefore chuse life that both thou and thy seed may live But in these and all the like places only that liberty of mans will is affirmed which hath been spoken of before that is that the Will obeyeth or withstandeth the precedent judgement of the understanding with free and voluntary motion without any constraint but the government of God is not at all removed from voluntary actions For it was shewed before that this liberty of Will doth not stand against that necessity which by the providence of God doth accompany it Object 9. They bring forth testimonies also in which necessity is removed and taken away from voluntary actions Levit. 22.19 Acts 5.4 Of these ye shall offer willingly Whiles it remained appertained it not to thee 1 Cor. 7.37 And after it was sold was it not in thine owne power Hee that standeth firme in his heart that he hath no necessity but hath power over his owne will c. As every man wisheth in his heart 2 Cor. 9.7 1 Pet. 5.2 What necessity the Scripture removeth from voluntary actions so let him give Feed the flocke of God caring for it not by constraint but willingly But these sayings speak of obligation or binding which sometimes is signified by the name of necessity as the freeing from any bond by the name of liberty as Levit. 22. Act. 5. partly of coaction or constraint as 2 Cor. 9. and 1 Pet. 5. or also of need as 1 Cor. 7. which yet may be referred to obligation or bond by which the Parents are bound to have regard of the infirmity of their children So also the power of Will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the removing of any obligation or coaction doth not at all take away the unchangeablenesse of voluntary actions which unchangeablenesse hangeth on the decree of God For as wel his will who is not bound neither by any need or want constrained is guided and moved by the purpose and counsell of Gods providence as his whom either bond or need constraineth to resolve of any purpose Wherefore the Scripture denieth not that the will is moved and ruled by God when it is not driven by bond or want or feare to do any thing for there are besides these many other reasons and causes by which God can move it either to will or not to will How in Scripture God is said not to will that which yet he will Jer. 7.13 14. Mat. 23.37 Object 10. They bring places of Scripture which testifie that men will or doe somewhat God bidding and willing otherwise Because I have called you and ye have not answered I will doe unto this house as I have done to Silo. Jerusalem Jerusalem how often would I have gathered thy children even as the hen gathereth her chickens under her wings and ye would not If then they did that which God would not their actions did depend only on their owne will and not of Gods Answ It is a fallacy concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sins but hee will them as they are punishments of sins and the execution of his just judgement Wherefore this consequence holdeth not God will not the actions of the wicked as they are sinnes Therefore simply he will not have them to be done but they depend only on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his justice and nature he would not by reason of his goodnesse infinite and passing measure suffer them to be done If they reply That God would things contrary to these which men doe as it is said How often would I have gathered thee and therefore it is done onely by the will of men whatsoever men doe the same answer serveth that God would the obedience of all his reasonable creatures towards his Law as concerning his commanding and approving it For he requireth it of all and bindeth all to it and approveth it in all as being agreeable to his nature and purity but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approveth and requireth The Lord hath not given you an heart to perceive and eyes to see Deut. 29.4 and eares to heare unto this day 2. Whether there be any liberty in us and what it is THat there is liberty of will in men it is proved 1. Because man was made to the Image of God and free-will is part of the Image of God 2. By places of Scripture Let us make man in our Image according to our likenesse Gen. 1.26 Syrac God made man from the beginning and left man in the hand of his counsell 3. By the definition of that liberty which agreeth to man for man worketh upon deliberation that is freely knowing desiring and refusing this or that object And because the definition agreeth unto man therefore also doth the thing which is defined agree to him The doctrine of Originall sin not overthrowne by that liberty which we hold to be in man Object 1. If there be in man liberty of will the doctrine of Originall sin is overthrowne for these are contrary Not to be able to obey God and To have liberty of will Ans They are not contrary because we have liberty to will and do good only in part to wit as we are regenerated by the holy Spirit but not in whole and full neither in that degree in which before the fall we had it and shall have it in the life to come Again although the unregenerate are only able to will those things which are evill yet they will them upon deliberation without constraint even by their owne proper and inward motion and therefore freely Ability to chuse as well good as bad is not necessarily joyned with free-will Object 2. He that hath not ability to chuse as well good as bad hath not free-will and arbitrement but man hath not ability to chuse as well good as evill Therefore hee hath not free-will Ans
God doth suffer his will to be denounced to the wicked The Word of God not without good cause declared to the unregenerate either hee doth together lighten them and move them within by his Spirit to obey his voice or pricketh them with the pricks of conscience either to observe externall order and discipline or not so much to persecute the knowne truth or he doth discover their hypocrisie and madnesse oppugning it or hee maketh manifest their weaknesse and ignorance and at length maketh them inexcusable in this life and in the last judgement Repl. 1. Whose conversion and obedience dependeth of the grace of God hee hath no need of exhortations and precepts but in them also who are converted their conversion dependeth of grace Therefore precepts are vaine and needlesse We make answer to the Major by a distinction If conversion depend of grace so that the Spirit doth not adjoyne doctrine as an instrument whereby to teach their minds and move their hearts let this verily be granted although as hath been before said there remaine as yet other uses of doctrine But when it hath pleased God by this instrument both to lighten and move or encline mens minds to faith and obedience the Major is false For it is written Rom. 1.16 The Gospel is the power of God unto salvation to every one that beleeveth Repl. 2. It is not mercy but cruelty to propound precepts and doctrine to those who are denied the grace of obeying and who are by it more hardened and more grievously condemned God therefore doth not this who is exceeding mercifull We deny againe the Major 1. Because Gods exceeding mercy doth not take away his justice 2. Because he so will have them to be made inexcusable by the preaching of his heavenly doctrine as that in the meane season he rejoyceth not at their destruction and punishment But for the manifestation of his justice whereof that greater regard should be had then of all the creatures even Gods justice it selfe requireth he will that which otherwise he abhorreth in his mercy and goodnesse towards all creatures Ezek. 18.32 I will not the death of him that dieth Object 8. He that prepareth himselfe to receive grace by which he may do good workâ 4. Readinesse of mind to receive gââcâ is not before conversion but after 1 Sam 7.3 Act. 10.4 he now doth works pleasing to God but men prepare themselves to receive grace Therefore also before regeneration they do works pleasing to God We deny the Major which yet these places seem to prove Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter come up into remembrance before God But in these and the like places to prepare or to have in readinesse or to confirme the heart is not to do works before the conversion by which God may be invited to bestow the grace of regeneration upon men but it signifieth that a ready and firme will of obeying God and persevering in true godlinesse is shewed of those which are already regenerated and converted For the people of Israel had repented when Samuel said this unto them For there goeth before in the same place All the house of Israel lamented and followed the Lord. Act. 10.2 Likewise Cornelius before he was taught of Peter that Jesus was the Messias is said to have been then godly and serving God and so called and invocated on him that his prayers pleased God and were heard Albeit good workes are said âo be ours verâât followeth âot that we are ân hors of then but the insââuments whereby the author worketh them Object 9. The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by us but good workes are said to be ours and to be done by us Therefore it is in our will to dâ them or not to do them We dâny the Major For they are not therefore said to be ours or to be done by us because they are of our selves but because God worketh them in us as in the subject and by us as instruments and that so as our will doth them of her owne proper motion although not except it berenewed raisâd and guided by the holy Ghost For being regenerated and moved by him wee are not idle but hee worketh in us wee our selves also work well and that freely without constraint For by regeneration the Will is not taken away but corrected as which before would onely that which is evill will now that which is good Ephes 2.10 We are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walk in them God helpeth us in working and yet beginneth our working in us Object 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth us wherefore it is of our selves to begin good works The Minor is proved Lord I beleeve help my unbeliefe the Spirit helpeth our infirmity Mar. 9.24 Rom. 8.26 Ans Nothing can follow in conclusion of meere particular propositions For the Major here is not universall seeing not only he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth God help us that himselfe doth first breed and engender in us true knowledge of him and an inclination to obey him and the beginnings of good motions and doth increase also and perfect the same begun by him But he is therefore said to help us because he doth so work in us that we are not idle but worke while hee worketh and yet we are able no more to persist or to bring it to an end without him then to begin it And therefore we being enclined moved and governed by him will also of our selves of our owne accord and are able to work well and do worke well that is because God worketh good things not onely in us but also by us as joynt-workers with him Phil. 1.6 2.13 Hee that hath begun this good worke in you will performe it untill the day of Jesus Christ It is God who worketh in you both the will and the deed even of his good pleasure Repl. The beginning and proceeding and accomplishment of conversion is the free work and gift of God Therefore mans will when he is converted doth nothing but is meere passive There should be no use also as hath been said before of lawes discipline doctrine exhortations and such like Answ We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the removing of the second or instrumentall cause Againe it is a meere fallacy concluding that to be simply so which is but in some respect so For 1. The Will as also the whole man renewed is both the subject
of all urge but coldly because they are destitute of true vertues A good conscience A good conscience which is not really and truly but in the godly who perfectly know that God is at peace with them by and through Christ the Mediator Now if God be favourable and gracious unto us we cannot but enjoy tranquillity and quietnesse of mind The Philosophers comfort not theirs on this manner for the Philosopher being once afflicted thinketh Why doth not good fortune follow a good conscience and therefore he murmureth against God and fretteth as did Cato and others The finall causes or their afflictions 1 Cor. 2.32 Act. 5.41 The finall causes which are 1. Gods glory which shineth in our delivery 2. Our salvation for We are chastened of the Lord because we should not be condemned with the world 3. The conversion of others and the enlarging of the Church For this cause the Apostles rejoyced that they were counted worthy to suffer rebuke for Christs name namely the conversion of others and strengthening of many in the faith The Philosophers say It is a good end for which thou sufferest that thou maist save thy Country and attain unto everlasting renown and glory But yet in the mean season wretched man he thinketh What will these things profit me when my selfe perish The comparing of ends ââents The conference and comparing together of events It is better for a short time to be chastised of the Lord then to live in plenty and abundance of all things and to be pulled from God and to run into everlasting perdition The Philosophers conferring and comparing evils together find but little good arising out of so many evils but the principall good for the obtaining whereof we ought to suffer whatsoever evils they are wholly ignorant of The hope of recompence Mat. 5 12. The hope of recompence or reward in this and another life Your reward is great in heaven Wee know that there remaine other blessings for us after this life nothing to be compared with the moment any afflictions of this present world Even in this life also the godây receive greater blessings then other men for they have God pacified and pleased with them and other spirituall gifts Corporall blessings though they be small Mar. 10. â9 30. yet are they profitable for their salvation There is no man that hath for saken house or c. but he shall receive an hundred fold now at this present and in the world to come eternall life Psal 37.17 Rom. 5.3 John 15.20 Phil. 2.5 2 Cor. 8.9 A small thing that the righteous hath is better then great riches of the ungodly We rejoyce in affections c. A recompence in small evils doth in some sort comfort the Philosophers but in great evils not at all because they think that they had rather want that recompence then buy it so dear because it is but uncertain small and transitory The example of Christ and his Saints who have suffered before us The example of Christ and his saints The servant is not greater then his Master And God will have us to be made like to the image of his Son Let us accompany therefore Christ in ignominy and glory This the thankfulnesse which we owe requireth because Christ died for our salvation Holy and godly Martyrs have suffered and have not perished in afflictions Wee are not to challenge any peculiar estate unto our selves or better then theirs sith that we are not better then they but much worse They have endured the crosse and have been preserved by God amidst their afflictions let us then expect the like event because the love of God towards his is immutable and knoweth no change Matth. 5.12 1 Pet. 5.9 So did they persecute the prophets which have been before you Resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world The certaine presence assistance of God The presence and assistance of God in afflictions God is present with us by his Spirit strengthening us and comforting us in our crosse not suffering us to be tempted above that wee are able but even giving the issue with the tentation and alwaies poising in equall balance and proportion the affliction and our power that thereby wee may be able to endure unto the end We have the first fruits of the Spirit Rom. 8.23 Psal 91.15 Joh. 14.16 18 23. Isa 49.15 I am with him in tribulation He shall give you another Comforter that he may abide with you for ever I and my Father will come unto him and dwell with him I will not leave you comfortlesse Can a woman forget her childe and not have compassion on the son of her womb Though she should forget yet will I not forget thee The finall and full delivery The finall and full delivery is the period of all the rest The first is the ground and principall but this is the end and consummation for as of punishments so also of delivery there are three degrees 1. In this life where we have the beginning of eternall life 2. In our bodily death when the soul of poor Lazarus is carried into Abrahams bosome 3. In the resurrection of the dead and their glorification after the resurrection when we shall be both in body and soul perfectly blessed Then shall God wipe away all tears from their eyes Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERY ON THE 5. SABBATH Quest 12. Seeing then by the just judgement of God we are subject both to temporall and eternall punishments is there yet any means or way remaining whereby we may be delivered from these punishments and be reconciled to God Ans God will have his justice satisfied a Gen. 3.37 Exod. 20.5 23.7 Ezek. 18.4 Matth. 5.26 2 Thess 1.6 Luke 16 2. Rom. 8.3 wherefore it is necessary that we satisfie either by our selves or by another The Explication AFter it hath been shewed in the first Part that men are become obnoxious unto everlasting pains and punishments by reason of obedience not yeelded unto the Law a question by and by ariseth Whether there is or may be granted any escape or delivery from these punishments To this question the Catechism maketh answer that delivery is granted so that perfect satisfaction be made unto the law and justice of God by sufficient punishment paid for the sins committed for the law bindeth either to obedience or that being not performed to punishment the performance of both which is perfect righteousnesse and justice and on both followeth the approbation and allowing of him in whom that righteousnesse is Now the means and manner of satisfaction by punishments are two One by our selves which the law teacheth and the justice of God requireth Legall satisfaction Galat. 3.10 Evangelicall satisfaction
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
the punishments of the wicked which they suffer besides the torments of conscience for the events of all times constrained men to confesse that their sins are punished with grievous punishments in this life and contrariwise the lot and end of the good to be more pleasant Wherefore there is a mind or understanding power which discerneth honest things from dishonest judge of mankind punishing the wicked and defending the good And that this may not be ascribed to the wisdom or severity of Magistrates or other men this withstandeth and hindreth 1. For that it must needs be that this naturall instinct whereby men judge that offenders are justly punished must proceed from some minde which is enemy to wickednesse 2. For that oftentimes by marvellous and unexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates whose sins before had been privie or who seemed to have been able by their own power or subtilty easily to escape their hands and that especially for that many who through either the negligence or white-liverdnesse of Magistrates are not punished by them yet run into calamities and have allotted unto them ruefull ends And when transgressions and sins increase too much by their impunity whole nations and common-wealths with horrible and manifest examples of Gods wrath perish as the world in the deluge Sodom by fire cast from heaven Pharaoh in the red sea the Jewes and many flourishing kingdoms by most lamentable overthrowes That these things cannot come to passe by chance neither any other way then by the judgement and power of him who is Lord of mankind and nature both Gods comminations and threatnings and the conscience of every one and the order of justice whereby these follow and ensue upon impiety and the very hugenesse weight and greatnesse of things doth convince Wherefore it is said The righteous shall rejoyce when he seeth the vengeance Psal 58.9 10. he shall wash his foot-steps in the bloud of the ungodly Psalm 9.16 So that a man shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth The Lord is known to execute judgement Now albeit the wicked flourish often for a while and the godly are oppressed yet neverthelesse examples which are fewer in number doe not weaken the generall rule unto which most events agree But if it were so that fewer of the wicked did suffer punishment yet those self same examples though but a few would testifie that God is and that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life for all those who are not before the end of this life converted to God if punishment do not sooner overtake them yet at length they die in despaire which punishment is more grievous then all the evils either corporall or spirituall and is the beginning and testimony of everlasting punishment Now in that this punishment is not sufficient it doth therein agree with all even the most tragicall cases of the wicked and therefore we are taught by the doctrine of the Church that Gods leâity which he doth not seldome use in this life towards the wicked and his severity which he seemeth to shew towards the godly doth not at all weaken his divine providence and justice but rather declareth his goodnesse whiles by deferring of punishment he inviteth the wicked to repentance and by exercising the godly with chastisements and crosses he perfecteth their salvation and also it confirmeth the certainty of judgment after this life wherein perfect satisfaction shall be made by the wicked to Gods justice Common-weales wisely ordered A body politick wisely ordered by good and wholesome laws could not be decyphered unto mens understanding but by some intelligent mind approving this kind of order and because the divell with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline it must needs bee God that hath thus long protected and defended it Prov. 8.15 By me kings reigne and princes decreee justice Heroicall and noble instinct of minde Heroicall instincts that is wisdome and excellent vertue in undertaking and atchieving those works which surpasse the common capacity of mans nature such as is the felicity and happinesse of noble artificers and governours in searching or polishing arts and in finding out devices and counsels likewise the couragiousnesse of minde in performing the actions of vertue and in managing matters such as was in Achilles Alexander Archimedes Plato and others All these give evidence that there is some superiour cause which stirreth up these motions and inclinations Moses said of Joshua The Lord himselfe will goe before thee Deut. 31.8 Ezra 1.1 Jude 14.19 hee will be with thee The Lord stirred up the spirit of Cyrus The spirit of the Lord came upon him Certain and evident fore-tellings of events Certain and cleer significations of future events which neither by humane sight or perceivablenesse neither by naturall causes or signs could have been fore-known as the prophecies of the deluge of the posterity of Abraham of the coming of the Messias c. are necessarily known by his revelation alone who hath both mankind and the nature of all things so in his own power that nothing can be done but through his motion Now this is God only as himself alledgeth this as his work alone for proof of his divinity against all forged and fained gods Shew the things that are to come hereafter that wee may know that you are gods Isa 41.13 Ezek. 12.21 That thing which I have spoken shall be done saith the Lord. The ends of all things The ends and uses of things have not their being by chance or from a nature brutish and only endued with sense but from some nature which is wise and omnipotent which is God alone Now all things are most providently ordained to their ends and those also certaine The constant order of efficient causes The order of causes and effects is finite and it cannot be that the processe and race of efficient causes should be of an endlesse and infinite extent Wherefore there must be some first and principall cause which may either mediatly or immediatly produce and move the rest on which also other causes may depend for in every finite order there is some beginning and principall 2. Who and what God is We must acknowledge God to be such as himselfe hath manifested himself to be WHen it is demanded who is the true God wee are to hold most firmly and surely that he alone is the true God who even from the beginning of mankinde did not only manifest himselfe in the nature of things but by the steps and prints of his divinity shining therein but especially in the Church by his word delivered and other famous testimonies of miracles deliveries
nature and a finite nature or the third reason which is only opened in the word of God whereby the divine essence is incomprehensible to wit by communication whereas the whole is in such sort common to the three persons of the Divinity as not only it is in them as it is in the creatures but also is their very substance and yet neverthelesse remaineth in number one and the same Now that it is proper to the Deity alone Infinity or immensity proper to God not imparted to any creature for 4. causes nor imparted or communicated to any creature to be infinite or immense or to be every where at the same time or to be the same in divers places is apparant by these reasons 1. Because it is impossible that any creature should be or be made equall to the Creatour as hath been often said Lord who is like unto thee 2. Because God himself by this mark distinguisheth and discerneth himselfe from the creatures for in saying Jerem. 23.14 that he is he who filleth heaven and earth he signifieth that there is no other such besides him 3. Because Christ sheweth his divinity by this argument in that when he was in body on earth John 3.13 yet he affirmeth himself to be in heaven 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost The holy Ghost himselfe if hee were one of the creatures should have at least wise a substance limited as all things which were made for although invisible creatures are not limited and circumscribed by place yet are they limited by the property of their substance But the holy Ghost being in many hath not a limited and finite substance How God is most perfect in himself Most perfect in himselfe God is moreover most perfect in himself 1. Because hee only hath all things which may be desired unto perfect felicity and glory so that no way any thing may be added unto him to make him more glorious or happy and all the creatures have but only some parts and degrees of blessings distributed unto them convenient for their nature and place which the Creator assigneth and giveth to every one 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things and therefore needeth no mans labour or aid or presence but was alike blessed from everlasting before any creature was as he is now after the creation of the world But contrariwise all the creatures stand so in need of the goodnesse and presence of God that without it they cannot only not any way be well and in good state but not so much as be at all the space of one moment 3. Because he is not for himself only but for the creating also preserving guiding and furnishing of all and every creature so sufficient that he alone doth give to all of them all good things necessary and meet for them as well eternall and heavenly as terrene and temporall neither yet for all that doth the least jot depart either from his power or from his happinesse Now all the creatures not only cannot at all profit one another more then God worketh by them as the instruments of his goodnesse but neither they themselves which are as it were conduits can have the least good in themselves but what they have drawn from God alone as the only fountain and wel-spring of goodnesse and felicity Now he alone is sufficient for all and bestoweth all things because there must needs be some one first cause in nature of all good things and he hath all things in his power because except he had them he could not give them to others and except he had them of himself he could not be the first head and fountain of all good things Prov. 16.4 Object 1. He is said to have made all things for himselfe Ans Not for the aiding or increasing of himself How God is said to have made all things for himselfe as if hee needed any thing but rather for to communicate and shew himself unto his creatures he made them because this is the nature of that which is good not only to preserve it self but also to communicate it self to others Object 2. He useth the creatures in accomplishing his works Answ This he doth not as constrained thereto by any necessity of impotency but of his most free will and goodnesse to shew that he is able both wayes both without them and with them to do whatsoever he will that he is Lord of all things both by right and by his power and can use all things at his pleasure and that he also doth vouchsafe his creatures this great and free honour as to make them the instruments of his bountifulnesse and fellowes and disposers as S. Paul speaketh of his divine works â Cor. 4. â Object 3. We are willed to performe exhibit and offer obedience worship honour sacrifices to God and to give him that which is his Answ Thereby is taught not what good cometh more to God but what good ought to be in us for as disobedience and despight against God maketh not God but the creature more miserable so obedience towards God which is a conformity and agreement with Gods law and mind is the good and blessednesse not of God but of the reasonable creature and this is said to be given or taken from God not that God needeth it or is profited thereby but because men ought by order of justice to perform and yeeld it unto God Psal 50.8 Luke 17.10 as I will take no bullock out of thy house nor hee-goats out of thy folds And when ye have done all those things which are commanded you say We are unprofitable servants And if any man reply That glory neverthelesse tendeth to his happinesse and perfection unto whom it is given we must know That the glory of God signifieth Two things signified by Gods glory 1. The foundation of glory to wit the attributes or vertues which are in God himselfe and his divine works and the beholding and approbation of them in God and in this sense can no man give him glory neither can it be diminished or augmented but it was and remaineth the same in him for ever John 17.5 according as it is said Glorifie mee O Father with the glory which I had with thee before the world was 2. The agnizing and magnifying of the goodnesse and works of God The glâty which ãâ¦ã God is ãâã lable ââr ãâã happinesse ãâã neither dâth âor can make God more happy which is not in God but in creatures indued with reason and therefore may be made lesse or greater and being amplified or diminished it increaseth or diminisheth the goodnesse happinesse and perfection not of God but
Creation of the world and the principall Questions of Creation are these 1. Whether the world was created of God 2. How it was created 3. For what cause it was created 1. Whether the world was created of God Five significations of the word world FIrst the words and terms are to be understood The name of the world is diversly used in the Scripture 1. It signifieth the universall frame of all things namely heaven and earth and all things which are in them visible and invisible besides God himself The world was made by him John 1.10 2. Worldly concupiscence 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect That the world might beleeve John 17.9 21. John 3.16 So God loved the world Here we consider it in the first sense To create signifieth three things To create signifieth 1. To ordain or constitute as the Latines used it Creare Consulem to create a Consull 2. To make something of nothing without any motion with a beck or word only so it is taken in this place 3. The continuating of creation or creation continued which is the providence of God The creation of the world proved That the world hath not been from everlasting but had when it seemed best to the Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee know By testimonies of Scripture By testimonies of holy Scripture as by the whole history of the creation set down by Moses Likewise Psal 33.6 9. Psal 104. 113. 124. 136. 146. Isa 44. Acts 4.17 out of other testimonies of Scripture very many By the word of the Lord were the heavens made and all the hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee may learn to put our trust and confidence in God For this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works conspicuous in heaven and earth Job 38. 39. and other things also created by him to declare his justice power and providence 2. By reasons Furthermore besides testimonies of Scripture almost innumerable it is confirmed also by firm and true reasons that the world was created of God such as these following 1. The originals and beginnings of nations and people shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas greater strength in nature at the first and that not without some first cause it hath decreased hitherto 4. The certain course and race of times even from the beginning of the world unto the exhibiting of the Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall notions ingenerated in our minds 9. The trembling of conscience in the wicked 10. The ends of all things profitably and wisely ordained therefore by some cause understanding and ordaining them 11. Lastly Those other arguments and reasons also which prove that there is a God prove in like manner that the world was created of God 3 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome of nature That the world was created and that it was created of God although by them we are not able to demonstrate the time when it was created For 1. There is no infinite processe in nature of causes and effects for if so nature should never attain unto her end even the producing of effects Therefore this world had a beginning 2. The noblest and excellentest of all effects is the world Therefore it proceedeth from the noblest and excellentest cause which is God How the creation is unknown to Philosophers Other questions as Whether the world was created from everlasting or in time that is Whether it be an effect of equall perpetuity with his cause and so co-eternall or Whether it once so began to be that before it had no being Again Whether if sometimes it were not yet it was necessary that it should be created And Whether it shall endure for ever And if it endure Whether it shall remain the same or it is to be changed These and such like questions cannot be decided by Philosophy The reason is because all these things depend upon the meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe revealeth it Therefore it is not manifested to heathenish Philosophers but declared to the Church alone for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause It followeth indeed that there is some cause of those effects but it followeth not that those effects were produced of that cause either at this or that time or from all eternity because a free agent may either act or suspend his action at his pleasure The whole demonstration hereof is thus brought in form No effect depending onely of such a cause as worketh freely or contingently can be demonstrated by that cause But the creation of the world is such an effect Therefore the creation of the world cannot be demonstrated by the will of God the first mover of all things that it either was made from everlasting or in some beginning of time Arguments of Philosophers against the creation of the world Now whatsoever arguments are brought of Philosophers against the creation of the world it is easie to perceive that these were not framed out of true Philosophy but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God be discerned from creation Object 1. It is absurd say the Philosophers to imagine that God is idle Ans Nay rather it is absurd to term him idle who administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not
God is chiefly said to be in heaven and the palace and seat of God another thing which is not God In like manner the body is the seat of the soule but it followeth not hereof that the body is a spirituall intelligent immortall essence because the soul is Secondly Heaven is the seat of God not properly nor necessarily because God as being an infinite essence is in all things and without all things And Aristotle himselfe witnesseth that he is without heaven therefore he can be though heaven be not neither needeth he this tabernacle But he is said to dwell in heaven though he fill all things with his essence and power 1. Because he is above all things and the Lord and ruler of all 2. Because he exhibiteth there his glory majesty and grace more cleerly and fully to be beheld and injoyed of the blessed Angels and men then here on earth Against the first answer Ubiquitaries reply in Aristotles behalfe on this manner The blessednesse of God is not without God but is God himselfe Heaven is the blessednesse of God not any place Heaven is the place of the blessednesse of the elect but not God himself or blessednesse Therefore heaven is God himself Ans 1. Not onely Aristotle but the sacred Scripture also doth every where distinguish heaven from God as the thing made from the maker thereof and also opposeth heaven to earth so that it affirmeth earth to be below and heaven above us where God communicateth himselfe and his blessednesse unto the elect more cleerly and fully then on earth Heaven saith God himselfe is my seat Isa 66.1 and earth my foot-stoole Wherefore although heaven were somewhere taken for heavenly blessednesse yet might it not be hereof inferred that heaven properly is not a place wherein the elect enjoy and shall for ever enjoy that blessednesse for also hell sometimes signifieth hellish pains yet so that it excludeth not the place where the wicked being truly severed from the godly shall suffer those pains and torments 2. The Minor is false if heaven be taken for that blessednesse which is God himselfe being sufficient unto himselfe in all things for heaven is a thing created and finite that blessednesse is uncreate and immense And if it be understood of a created blessednesse which is in us communicated from God there are four terms in the Syllogisme for the Major proposition speaketh of an uncreated blessednesse which is the very essence of God neither is communicated at any time to any creature The externall respects and relations of God are not the mutation oâ perfection of God but of the creature Object 7. Hee that is Lord in possession is happier then hee which is Lord only in possibility But God before the creation was onely in possibility Lord Therefore hee is made happier by the creation But this is absurd Therefore the world was from everlasting Answ He is happier that is Lord in possession true if by the actuall dominion and government there arise any more good unto him then hee had before But unto God by reason of his exceeding great perfection simplenesse and immutability there could or can nothing at all come by his creation and dominion over his creatures For The respects and appellations of Creatour Lord Saviour Redeemer Father of mankind and the like which God in time assumeth unto him doe not appertain to Gods essence but signifie the beginnings and mutations of creatures that is God is termed Creatour not of any new action or form that is in him but of the creatures which once began to be from him when they were not at all before Wherefore These respects creation dominion and the rest are in the creatures reall relations but in God respects only of our consideration and therefore the Creatour and creatures are relatives not mutually as the Schoolmen well speak and judge because not both of them but one only dependeth of the other and is referred thereto really and formally that is the creature for in the Creatour is nothing at all depending of the creature For if the Creator and the creature were relatives mutuall then these absurdities necessarily follow 1. That God is not most perfect in himself 2. That from everlasting both the Creatour was as hee is Creatour and the creature 3. Or some reall thing to have come in time to the divine essence 4. And therefore the divine essence to be mutable and compound Wherefore relations in God do not make mutation but are attributed to God in respect of the creatures 2. How God made the world The world created Of God the Father by the Sonne and holy Ghost John 1.3 Genes 1.2 Job 33.4 THe world was created of God the Father by the Son and the holy Ghost Of the Son it is said All things were made by the Word of the holy Ghost The Spirit of God moved upon the waters The Spirit of God hath made me Most freely without constraint God created the world and all things therein most freely without any constraint not by any absolute necessity but by necessity of consequence that is by the decree of his will which decree though it were eternall and unchangeable yet was it most free For neither was God tied to the creatures and sustaining of things neither if hee had not at all created the world or did annihilate it being created and bring it to nothing were hee therefore lesse good or lesse happy Without motion God made the world with his beck only word or will without labour wearisomenesse motion or any change of himself that is not by any new action of his but by his forcible will only which from everlasting would that things should on a sudden exist and be at such a time as he had freely appointed and decreed Isa 40.28 The Lord hath created the ends of the earth hee neither fainteth nor is weary Now to work any thing with his beck and word only and without labour is the highest and chiefest manner of working For there are five kinds of operations and agents Five sorts of Agents Naturall A naturall agent Agents with an appetite as brute beasts That which worketh with an appetite Men and Divels working with reason but corruptly Men and divels The blessed Angels working with reason also but not corruptly and ever directed by a higher power Angels God working most perfectly directed by none but by himselfe God which three latter sorts are voluntary agents The first therefore is of things which work according to the quality and force of their own nature not being guided by any proper understanding or will of their own such is the operation of fire water medicinable herbs precious stones The actions and operations of these are subject to the rule of those which are voluntary agents and are by them moved and directed to certain uses and to the performing of certain works The second is of those
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
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
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 ânter 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 ouâward 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
my Spirit upon all flesh and your sonnes and your daughters shall prophecy Whosoever shall confesse mee before men him will I confesse also before my Father which is in heaven Our propheticall office therefore is 1. Rightly to understand and imbrace the doctrine perfect and necessary to salvation concerning God and his will 2. That every one in his place and degree professe the same being understood faithfully boldly constantly in word and life thereby both to celebrate God and to bring many schollars and disciples unto Christ. The difference between Christs Propheticall function and ours is 2 Differences of Christs Prophetical function with ours 1. That Christ hath the spirit without measure wee by measure For it is the proper spirit of Christ which floweth from him and is poured into the hearts of men we have him by gift He being but one hath all the gifts of the holy Ghost and those in the most excellent degree all we have but only some and those farre inferiour 2. That Christ effectually teacheth by moving the hearts of men to accord and assent The sound and voice of others without the inward sound and voice of the holy Ghost doth onely strike the cares neither pierceth it unto the heart 3. What is the Priest-hood of Christians What our Priest-hood is and the parts of it THe office of a Priest is to teach to pray and to sacrifice Wherefore our Priest-hood is 1. To teach and instruct others that is to declare and shew unto others the true knowledge of God And thou when thou art converted strengthen thy brethren Luke 22.32 2. To invocate on God being known aright of us 3. To performe unto God the duties of thankfulnesse to render him his due worship even all outward and inward obedience or to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him What our sacrifices of thanksgiving are and sanctified by the sacrifice of Christ namely to offer up unto him 1. Our selves by mortifying the old man in us and by giving our members as weapons of righteousnesse unto God Rom. 6.13 2. Our prayers Let us therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Heb. 13.15 3. Our almes-deeds Thy prayer is heard and thine almes are had in remembrance in the sight of God 4. Our confession of the Gospel Grace is given mee of God that I should be the Minister of Jesus Christ towards the Gentiles Acts 13.31 ministring the Gospel of God that the offering up of the Gentiles might be acceptable 5. Our cheerefull under going and suffering of the crosse Rom. 15.15 16. that is all calamities persecution contempt banishments and even death it selfe for the confession of the truth and the glory of God Phil. 2.17 2 Tim. 4.6 Col. 1.24 Though I be offered up upon the sacrifice and service of your faith I am glad I am now ready to be offered Now rejoyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church This Priest-hood Christ communicateth unto us 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving How Christ maketh us Priests which we offer unto God 2. When by his merit and intercession unto his Father he causeth our sacrifices albeit unperfect and stained with our sins to be notwithstanding pleasing and acceptable unto God Our sacrifices different from Christs sacrifice three wates Now our sacrifices differ as well as the sacrifices of the old Priests from Christs sacrifice 1. Christ offered up together a sacrifice both of thankesgiving and propitiatory We offer up only sacrifices of thankesgiving The old Priests also offered up sacrifices of thanksgiving because these belong to the whole Church even from the beginning to the end of the world But those sacrifices which they offered besides were only typicall But no sacrifices of the New Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatory as is the obedience of Christ otââ performed for us in suffering our punishment For he offered not a typicall or figurative but the reall or figured and signified sacrifice as being not a typicall but the signified Priest 2. The sacrifices of Christ are both perfect ours unperfect and defiled with many sins 3. The sacrifice of Christ pleaseth God for it selfe and for the worthinesse that is perfect in it selfe and meriteth remission of sins and eternall life of God for us because it is the death of the very Son of God Our sacrifices merit nothing of God and please him not for themselves but for Christs sacrifice wherewith they are sanctified 4. What is the kingdome of Christians Christians are Kings 1. By partaking of his victory and royalty 2. By having in themselves through him a power to overcome over rule both their enemies and all creatures John 16.33 Rev. 3.21 Luke 22.30 Our royall office 1 John 5.4 1 Tim. 1.18 2 Tim. 2.12 Mat. 25.34 WEe are partakers of Christs kingdome Because he is our King and doth communicate his victory and glory against his enemies and ours with us and maketh us by faith citizens of his kingdome the sons of God his brethren and co heires Because by the vertue and operation of his Spirit he also maketh us Kings that is the Lords over all creatures conquerors of our enemies and partakers of everlasting blisse and glory Be of good comfort I have overcome the world To him that overcometh will I grant to sit with mee in my throne That yee may sit on seates and judge the twelve tribes of Israel Our royall office therefore is 1. That by the vertue of Christs spirit who hath restored unto us our lost royall and heavenly dignity over all our enemies we fight continually against sin the world the divel and the flesh and overcome Which wee do when as by a true faith we are resolved that we have remission of all our sins and when by the same faith we receive the holy Ghost to represse sin even in this life as touching the beginning of our conquest 2. That at length all our enemies being by the grace of Christ fully brought under wee injoy eternall blisse and glory that is the heavenly kingdome which by the working of the holy Ghost is begun in us in this life and which we now possesse in hope but then shall in full possession inherit Our kingdome 1 Cor. 3.21 Fight a good fight having faith and a good conscience If we suffer we shall also reigne with him Inherit yee the kingdome prepared for you from the foundations of the world Briefly our kingdome is 1. That in Christ we are Lords over all creatures All things are yours 1 John 5.4 2. That we overcome our enemies by faith in Christ Who hath given us victory This
and were made sons only by the law and will of the Adopter who endoweth them with the right and title of sons so that with him they are in the same place as if they had bin born of him After this sort that is by adoption Adam after his fall and all the elect regenerate are the sons of God being adopted for the naturall Sons sake Christ Jesus But before they were adopted they were the sons of wrath How Christ is the only begotten Son of God Out of this distinction of sons it is cleare both how we are the sons of God namely by adoption and how Christ is the only begotten Son of God to wit two waies 1. According to his Divinity because as touching this nature he alone was from everlasting begotten of the substance of his Father We have seen his glory John 1.14 as the glory of the only begotten Son of the Father 2. According to his humanity in some sort though unproperly because even according to this also he was born after such a manner as never was any other besides him to wit of an unspotted Virgin by the power and vertue of the holy Ghost Christ is farther called the first begotten 1. According to his Godhead both in respect of time and of worthinesse because he before all How he is the first begotten was begotten from everlasting of the Father and is perfect God and all were made by him and by and for him are delivered and receive the right of sons 2. According to his humanity in respect of his worthinesse only and right 1. Because he was begotten after a singular maner 2. Because he hath his subsistence in the person of the Word to the unity whereof the humanity was assumed 3. Because he hath by his merit purchased the right of sons for others 4. Because in gifts works majesty authority he unspeakably excelleth all the sons of God even Angels themselves and is Lord and head of them all Unto Christ therefore in respect of his humanity agreeth this which of old was signified by the type of the first-born For after the decease of his father the first-born took two portions of his fathers goods when as the rest had each but one Now the cause of that right was his office function Gen. 27.29 37 For he succeeded into the room of his father so that he had authority over his family and the rest of his brethren and did beare rule over them So Christ the Son of God hath also right according to his humanity over the rest of his brethren and all the sons of God and he but one hath received moe and more excellent gifts than have all the rest because he is the Lord of his Fathers house the rest are his Ministers Col. 1.15 18. Who is the image of the invisible God the first-born of every creature He is the beginning and the first-born of the dead that in all things he might have the preeminence How he is Gods own Son Rom. 8.32 Christ is also called Gods own Son because he was begotten and not adopted of God Who spared not his owne Son Here also we must observe the right forms of speech to be used in Christs and our filiation son-hood or estate of sons How he is the naturall Son of God Christ according to his divinity is called Gods naturall Son because he is begotten from everlasting of the essence of the Father According to his humanity he is not called Gods naturall Son but Gods Son by grace by grace I say not of adoption but of conception by the holy Ghost of union with the Word The reason why according to his humanity he is not Gods naturall Son is because according to his humanity he is not begotten of the essence of the Father The reason why according to his humanity he is not Gods adopted Son is because he was not made a son of no son but in the same moment wherein he began to be began also to be a son The Angels are called the naturall sons of God but by grace of creation as man also was before his fall The regenerate in this life are sons by grace not of creation but of adoption Grace therefore in respect of adoption is as a generall in respect of a speciall For there are three degrees or kindes of grace to wit grace of creation grace of conception by the holy Ghost and Union with the Word and grace of adoption A type or figure of the sons of God The sons of God are 1. Borne 1. Of parents which sort of sons are properly naturall to whom the essence of parents is communicated 1. In whole as the divine essence of the Father is wholly communicated to Christ according to his Divinity 2. In part as the essence of our parents is communicated unto us only in part 2. By grace of 1. Creation as 1. Angels 2. Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humane nature 2. Adopted of 1. God as Adam after his fall All the elect regenerate 2. Men c. Another type Of the sons of God 1. One is Naturall to wit the Word of the eternall Father 2. All the rest are by grace of 1. Creation as Angels and Adam before his fall 2. Conception by the holy Ghost and union with the word as Christ according to his humanity 3. Adoption as Adam after his fall all the elect regenerate Out of this distinction of sons the answer to this objection before proposed is more cleere Object 1. Hee that hath brethren is not the onely begotten Christ hath brethren Therefore he is not the only begotten Ans The Major is to be distinguished Hee that hath brethren to wit of the same generation and nature he is not the onely begotten Christ hath brethren but not of the same generation and nature that is not begotten of the substance of God the Father but only adopted of God the Father through grace Our fraternity and brother-hood with Christ Repl. How then are wee the brethren of Christ Ans Our fraternity and brother-hood with Christ consisteth in these foure things 1. In the likenesse and similitude of our humane nature For hee is true man procreated of the blond of Adam the common father of us all 2. In his brotherly love towards us 3. In our conformity and correspondence with Christ which consisteth in perfect righteousnesse and blessednesse 4. In the consummation and accomplishment of his benefits Object 2. He that hath a generation or begetting unlike to the generation of other sons is in respect thereof said to be the onely begotten Christ according to his humanity hath a generation unlike to the generation of other Sons of God because he alone was conceived of the holy Ghost and borne of a Virgin Therefore Christ is called the onely begotten according to his humanity also in respect of this
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 proâing 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 Român 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
issuing of the bloud and posterity of the Woman and the Fathers and therefore to have been indeed begotten of the substance of Mary and to have taken true flesh By his office of Mediatourship The office of the Mediatour confirmeth the same The sinne of men in respect of Gods truth and justice could not be punished in any other nature than in a humane nature which should be of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to be punished Therefore he must needs be true man who hath humane flesh not created of nothing or borne else-whence but sprung from the bloud of Adam as well as ours Moreover it was necessary for Christ not onely to take but also to retaine our nature for ever because God hath decreed to bestow and doth bestow the benefits which Christ by his death hath purchased for us by this man Christ upon them onely who are and remaine ingraffed into his masse and flesh as members into their head or branches into their Vine 1 Cor. 15.21 John 15.6 For since by man came death by man came also the resurrection of the dead If a man abide not in me he is cast forth as a branch and withereth Lastly It behooved Christ to be made and to continue our brother for ever that as he is flesh of our flesh so we also of the other side might be flesh and bones of his flesh and bones by the same spirit dwelling in us Ephes 5.30 John 5.56 Ephes 4.12 16. Rom. 8.11 We are members of his body of his flesh and of his bones Wherefore except Christ had indeed taken our nature without which he cannot be our brother we should lose that comfort ever needfull and necessary for us which consisteth in the brotherhood onely of Christ with us I am of his flesh and of his bones Object 1. The flesh of Adam that is humane flesh issuing from Adam by generation unto his posterity is sinfull The flesh of Christ is not sinfull Therefore the flesh of Christ is not the flesh of Adam Answ The Major proposition hath a fallacy of the accident For it is not necessary that of whatsoever the accident of a thing is denied of the same the thing also or subject of the accident should be denied because an accident doth so cleave to the thing wherein it is as it may be separated from it Sin is not of the nature of mans flesh but an accident only thereof Sin is not of the essence and nature of humane flesh for that was created pure of God but sin came otherwise by the defection and falling of our first Parents from God Seeing then the flesh of Adam is sinfull only by an accident it followeth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substance the same flesh with the flesh of Adam Wherefore they deale like Sophisters who deny the flesh of Christ for that it is void of sinne to be the same in substance or essence or kind with the flesh of Adam For he that could in the beginning create humane flesh pure of nothing he is able also by his omnipotent power and speciall working so to form it of the substance of the Virgin being a sinner as withall to let and stop any issuing of sin thereunto that is to make it puâe and holy There is no new or strange thing therefore if the omnipotent Lord hath taken humane substance without the accident sinne into the unity of his person Wherefore this their argument shall be rather thus inverted The flesh of Adam is true flesh Christs flesh is the flesh of Adam and therefore Christs flesh is true flesh and by a consequent Christ is true man See the explication of the 35 Question of the Catechisme Object 2. That which is conceived and begotten of another is of the same substance with him The flesh of Christ was conceived of the holy Ghost Therefore the flesh of Christ is no creature but came downe from heaven issuing from the substance of God Answ There is a faââacy in the diverse understanding of the particle of For that in the Major signiââeth the matter or materiall cause in the Minor the efficient cause onely that is That which is conceived or begotten of another transfusing or passing his substance or part of his substance into the thing begotten this is of the same essence with him who begot it Christs flesh was conceived by the holy Ghost not that he transfused or passed his substance into flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with originall sin Object 3. In God are not two natures Christ is God Therefore there are not two natures in him Ans Meere particulars doe in force nothing For if the Major be taken universally it is false Whosoever is God in him are not two natures this generall proposition is false The Major therefore is true as touching God the Father and God the holy Ghost but not as touching God the Son incarnate Repl. 1. But nothing can be added unto God by reason of the great perfection and simplicity of his nature Christ is God Therefore the humanity could not be added to his divine nature Answ Nothing can be added to God by way of perfection that is whereby his essence may be changed and perfected but by way of copulation or union Now in that God the Word joyned the humane nature unto him personally there came no change or great perfection thereby to the Word which took it but to the nature which was taken Repl. 2. Humane nature cannot come unto him 1 Tim. 6. ââ who dwelleth in the light that none can come unto Answ This is true if so God of speciall grace doth not assume and take it unto him Repl. 3. But it is ignominious for God to be a creature Christ-man is God Answ The changing of the God-head into a creature would have been ignominious and reproachfull unto the Word but that the God-head should be united unto a creature is most glorious unto God as who by that meanes hath demonstrated and made knowne his infinite both goodnesse and wisdome and justice and power to the whole world 2. Whether Christ be one person or moe IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures divine and humane is truly designed by the concrete termes or voyces of both natures For it is requisite that one and the same should be Mediatour both by merit and by power or efficacy But they who make two persons make also two Christs with Marcion and Nestorius See Iren. Lib. 3. cap. 17. advers haeret The one a man passive and crucified the other God not crucified
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesââe Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
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 Medâatour 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
16.11 Therefore hee shall not then be judged Ans The Divell is already judged but that only 1. By the decree of God 2. In the word of God 3. In his owne conscience 4. As touching the beginning of his condemnation But then he shall be so judged having the sentence proclaimed publikely on him that he shall not be able to attempt any thing more against God and the Church 7. What shall be the processe of the last Judgment and the sentence and execution of it 1. BY the vertue and divine power of Christ and by his humane voice the dead shall be raised John 5.28 1 Cor. 15.53 For All that are in the graves shall heare his voice and they shall come forth The living shall be changed and their mortall bodies shall be made immortall and they shall be gathered from the foure coasts of the world 2. By the ministery of the Angels all shall be presented before Christs throne For by the Angels as by those reapers Christ shall gather the godly and the wicked from the foure coasts of the world and they shall appeare before him This shall he doe by the Angels not of necessity but with authority not as if he had need of the Angels ministery but thereby to shew himself to be Lord of the Angels and of all creatures and this shall be for the majesty and glory of our Judge 3. The world heaven and earth shall be dissolved by fire there shall be a change of this present state and a purifying of the creatures but not a consuming or utter abolishing of them all 4. There shall be a separation of the godly from the ungodly and sentence shall be given of both Sentence shall be given which also we did touch before in the second question on the wicked principally according to the Law yet so as it shall be with the approbation of the Gospel Sentence shall be given on the godly principally according to the Gospel yet so that the Law shall allow and like of it The Elect shall heare the sentence out of the Gospel according to the merit of Christ apprehended of them by faith the testimonies of which faith shall be good works Come yee blessed possesse ye the kingdom Mat. 25.34 35. But the wicked shall heare the terrible and dreadfull voice Goe ye cursed into everlasting fire 5. There shall be a casting of the wicked into everlasting paines and an advancing of the godly to everlasting happinesse and glory For then shall Christ perfectly glorifie us and shall take us unto himselfe I will come againe John 14.3 1 Thes 4.17 and receive you unto my selfe Wee shall be caught up with them also in the clouds to meete the Lord in the aire and so shall wee ever be with the Lord. The wicked shall be cast apart from the godly with the Divels and shall be adjudged to eternall paines Object Hee that beleeveth not is condemned already Therefore the wicked are even now already condemned and shall not then first be condemned Ans As we said the Divels were already judged so also are the wicked already judged and condemned namely 1. In the decree of God 2. In his word inasmuch as this decree of God is revealed in his word 3. In their owne conscience 4. As concerning the beginning of their judgement But then the wicked together with the Divels shall be judged by proclaiming and publishing of that Judgement For then shall be 1. A manifestation of Gods judgement that they perish justly who perish 2. The wicked shall further also suffer punishments and torments of body which now is buried 3. The wicked and the Divels punishments shall be aggravated and they shall be so sharpely lookt unto and kept under that they shall not be able any more to hurt the godly or to despite God and his Church A great gulfe placed between us and them shall shut up all passage from them so that they shall cease to harme us 8. For what causes this judgement shall be THe chiefe and principall cause is the decree of God For therefore shall the last judgment be because God hath said and decreed that it shall be Wherefore it must needs be so 1. That so God may have his end 2. That he may shew and declare perfectly and wholly his goodnesse and love towards us that he may be worshipped in his temple which is in his chosen that the Son of God may have his kingdome and his citizens glorious and such as beseem him 2. A lesse principall and subordinate cause is both The salvation of the Elect who are here vexed and the damnation of the wicked who here doe flourish for therefore also shall the last judgement be that it may go well with the good and ill with the bad And of this shall the godly take matter to magnifie and praise God 3. The last judgement shall be because of Gods justice Here is not a full and perfect execution of Gods justice for the wicked must be in perfect and full evill state both in body and soul In a word the causes of the last judgement are That God may utterly cast away the wicked deliver and free his Church dwell in us and be all in all things 9. When the judgement shall be 1. THis judgement shall be in the end of the world in the end of dayes For there are three parts of the during and continuance of the world 1. Before the Law 2. Under the Law 3. Under Christ That part of the during of the world which is under Christ is called the end of the world the end of dayes the last time namely the continuance of time from Christs first coming untill his second Wherefore there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming for we are fallen into the last dayes and daily see the signes which were fore-told concerning the judgement Babes it is the last time and as yee have heard that Antichrist shall come 1 John 2.18 even now are there many Antichrists whereby wee know that this is the last time But the yeer the moneth the day of this judgement is not known of Christ himselfe 1. As touching his humane nature 2. As touching his office and Mediatorship inasmuch as that requireth not that he should declare unto us the time of judgement Mark 13.32 Of that day and houre knoweth no man no not the Angels which are in heaven neither the Son himself save the Father 10. Wherefore God would have us certain of the last judgement THe time of the judgement to come is unknown to us but as it is most certaine that that judgement shall come so God also would have us know the same 1. In respect of his glory that wee might be able to refute Epicures who account this heavenly Doctrine of the divine judgement to come for a fable and from the confusion which now is
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. â6 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
changeth We here also are to hold against the Anabaptists that Infants which are borne in the Church are also of the Church OF PREDESTINATION THis common place of Predestination or election and reprobation ariseth out of the former place of the Church and is joyned with it The special questions are 1. Whether there be Predestination 2. What it is 3. What is the cause thereof 4. What are the effects thereof 5. Whether it be unchangeable 6. How farre it is knowne unto us 7. Whether the Elect be alwayes members of the Church and the Reprobate never 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church 9. What use there is of this doctrine 1. Whether there be Predestination WHen the Question is Whether there be Predestination then this is the Question Whether there be any such counsell of God which hath severed some to be saved and others to be reprobate Some say that Election when as mention thereof is made in Scripture is taken for some excellency for which a man is worthy to be elected or chosen As we may say A choice and gallant horse So also they interpret Reprobation but falsly for it is the eternall counsell and purpose of God That there is Predestination Predestination proved by testimony of Scripture Mat. 20.16 John 15.16 John 10.16 Ephel â 4 5. Acts 18.10 Acts 13.64 Rom. 2.30 Reprobation proved by Scripture that is election and reprobation in God these testimonies of Scripture doe confirme Many are called but few are chosen Ye have not chosen me but I have chosen you Other sheep have I also which are not of this fold He chose us in him before the foundation of the world He predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will I have much people in this City As many as were ordained unto eternall life beleeved Whom he predestinate them also he called Of Reprobation these places in speciall make mention God doth shew his justice on the vessels of wrath It is given unto you to know the secrets of the kingdome of heaven Rom. 9.22 Mat. 13.11 Jude 4. Mat. 11.25 John 10.26 Prov. 16.4 but to them it is not given Who were before of old ordained to this condemnation Thou hast hid these things from the wise Yee are not of my sheep He hath made all things for his owne sake even the wicked for the day of evill Object 1. But the promise of grace is universall Answ It is universall in respect of the faithfull that is it belongeth to all those who beleeve But it is particular in respect of all men Our adversaries say that those which are converted may fall away Which is to weaken and diminish the generall promise Repl. But it is said 2 Tim. 2.4 Mat. 10.16 Mat. 13.15 Places of Scripture reconciled concerning Gods will to save and not to save men Prov. 1.26 That God willeth that all men be saved Answ But contrary Many are called but few chosen This peoples heart it waxed fat saith the Lord lest they should returne that I might heale them And here it is said that God willeth that some be not saved therefore these testimonies are contrary one to another God forbid God willeth that all be saved as he is delighted with the salvation of all Albeit else-where it is said That he rejoyceth at the destruction of the wicked yet he rejoyceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his justice 2. He willeth that all be saved in as much as he inviteth all to repentance But he will not have all saved in respect of the force and efficacy of calling He doth good to all if so be they might have groaped after him and found him The elect obtaine it Acts 17.27 Rom. 11.7 the rest are hardened He saith verily unto all Honesty of life pleaseth me ye owe it unto me But he saith not to all I will work it in you but to the elect only because from everlasting it hath so pleased him Object 2. He that giveth unequally to those that are equall is an accepter of persons Answ It is true 1. If he giveth to those which are equall unequally for any outward causes or respects that is for such causes as are not that condition in respect of which equall rewards or punishments were to be given or not to be given that is when the cause which is common to both is neglected and other things regarded which are not the cause as riches honours and the like But here God respecteth not these personages but requireth faith for the receiving of this benefit and conversion and giveth eternall life to them which have these and denieth it to them which have them not 2. He that giveth unto those which are equall unequally being bound to any were an accepter of persons But God giveth most freely of his meere mercy and grace He is bound to no man because we were his enemies therefore he might most justly have excluded all And if unjustice should any way fall into God which God forbid that we should think he should be unjust and an accepter of persons in that he giveth any thing at all Whereas then he hath mercy on some and not on others he is no accepter of persons as if thou being moved with pity and compassion shouldest give a farthing to one beggar and a penny to another thou art not therefore an accepter of persons Why then O man accusest thou God that he hath mercy on whom he will and hath not mercy on whom he will not have mercy seeing he is bound unto none Mat. 20.15 Rom. 11.35 Is it not lawfull for me saith Christ to doe as I will with mine owne Is thine eye evill because I am good Who hath given first unto the Lord To know this is behovefull for the glory of God Object 3. It is meet and just that he who hath taken a sufficient ransome for all sinnes should receive all men into favour God hath received a sufficient ransome in his Sonne for the sinnes of the whole world Therefore he should receive all men into favour Christs ransome though sufficient for all yet not applyed to all doth not save all John 17.9 Ans It must not onely be a sufficient ransome for all but must be also applied unto all receiving it by faith but it is not applied unto all because it is said I pray not for the world but for them which thou hast given me Repl. 1. A sufficient ransome ought to be applyed unto all That a sufficient ransome ought to be applied unto all is proved because this is a property of infinite mercy to doe good unto all Ans We deny that infinite mercy consisteth herein It consisteth not in the number of those that are saved but in the manner how they are saved Moreover he will not give
holy Ghost For the holy Ghost by the Word worketh in us the knowledge of God and his will that knowledge hath following it a study and desire more and more to know God and live according to the prescript of his will John 6.68 1 Cor. 4.15 Rom. 1.16 Rom. 10.17 Whither shall we go say the Disciples Thou hast the words of life In Christ Jesus I have begotten you through the Gospel The Gospel is the power of God unto salvation to every one that beleeveth Faith is by hearing and hearing by the Word of God And this is the ordinary manner of giving us this beginning of everlasting life namely by the Word mediately But there is another manner of giving the same unto infants and by miracles such as was the conversion of the Theefe on the Crosse of Paul and of Cornelius Here the ordinary way onely is respected which is proper unto men of yeeres 6. When everlasting life is given Everlasting life is begun here by conversion IN this life is given the beginning of eternall life but the consummation and accomplishment thereof shall be given us after this life howbeit to none but such as have received the beginning thereof in this life For unto whom life everlasting is not begun to be given here that is who beginneth not here to feele a part of eternall life to wit faith and conversion unto him life everlasting shall never be given after this life 2 Cor. 5.2 Mat. 13.12 Therefore we sigh desiring to be cloathed with our house which is from heaven because that if we be cloathed we shall not be found naked To him that hath it shall be given and from him that hath not shall be taken away even that which he hath The consummation of everlasting life is after this life It is consummated in the world to come by glorification for unto whom everlasting life is begun to be given here to them it shall be given finished complete and consummated And of this consummation there are two degrees one when the soule loosed from the body is presently carried into heaven because by the death of the body we are freed from all infirmity the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be united to their bodies because after the resurrection we shall be made glorious and shall see God even as he is He that heareth my word and beleeveth in him that sent me hath everlasting life John 5.24 and shall not come into condemnation but hath passed from death to life Now are we the sons of God 1 John 3.2 but yet it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for we shall see him as he is 7. Whether we can in this life be assured of everlasting life IN this life not onely we may but we ought also to be assured and certaine of everlasting life otherwise we shall never have it For it is given to all the faithfull and to them onely Farther to beleeve eternall life is to be assuredly perswaded that not onely some shall be partakers thereof but that I also am one of that number which is to be observed against Papisticall diffidence and uncertainty For we must be certaine of our finall perseverance Being justified by faith we have peace towards God Rom. 5.1 John 10.28 I give unto them eternall life Now he should not give eternall life if he gave a doubtfull and uncertaine life which might be interrupted The gifts and calling of God are without repentance Rom. 11.19 John 10.28 Phil. 1.6 2 Tim. 1.12 No man shall take my sheep out of my hand He which hath begun a good work in you he shall perfect it I know whom I have beleeved and I am perswaded that he is able to keep that which I have committed to him against that day He that beleeveth knoweth that he doth beleeve This assurance and certainty is grounded on sure and strong reasons The reasons whereon out assurance of everlasting life is grounded 1. The author of everlasting life is unchangeable even God himselfe 2. Gods election is eternall and also unchangeable 3. Christ is heard in all things which he desireth of his Father But he prayed that his Father would save all those whom he had given him 4. God will not have us to pray for good things necessary to salvation with a condition but simply because he hath promised it John 17.11 24. 1 Tim. 2.19 The foundation of God remaineth sure with his seale The Lord knoweth who are his Wherefore to doubt of the perseverance and consummation of eternall life were to overthrow the faith and truth of God and to make void Christs intercession But whence may we be assured hereof Of the consummation of everlasting life we must be assured by the beginning thereof To every one that hath it shall be given The gifts of God are without repentance God is faithfull Therefore as he hath begun so will he perfect his work How we are assured of the beginning and consummation of eternal life in us Mar. 9.24 Of the beginning of eternall life we are assured chiefly by a true faith which withstandeth doubts that is which hath a purpose to resist the Divell and crieth I beleeve Lord help my unbeliefe Moreover by a full perswasion of the good will of God towards us and our consent herein which is two wayes 1. By the peace of conscience towards God which we have being justified by faith 2. By true repentance and a full purpose and intent to live according to Gods commandements For faith cannot be without repentance Whose house we are Rom. 5.1 Heb. 3.6 if we hold fast the confidence and the rejoycing of the hope unto the end That which now hath been spoken of this Article doth sufficiently declare what it is To beleeve everlasting life namely assuredly and certainly to be perswaded What it is to beleeve everlasting life 1. That after this life there shall be also a life wherein the Church shall be glorified and God magnified of her everlastingly 2. That I also am a member of this Church and therefore partaker of everlasting life 3. That I also in this life have and injoy the beginning of everlasting life Quest 59. But when thou beleevest all these things what profit redoundeth thence unto thee Answ That I am righteous in Christ before God and an heire of eternall life a Heb. 2.4 Rom. 2.17 John 3.36 Quest 60. How art thou righteous before God Ans Onely by faith in Christ Jesus b Rom. 3.21.22 24. 5.1 Gal. 2.16 Ephes 2.8 9. Phil. 3.9 so that although my conscience accuse me that I have grievously trespassed against all the commandements of God and have not kept one of them c Rom. 3.9 c. and further am as yet prone to all evill d
Supper therefore is often to be iterated and celebrated 1. Because of the words of the institution 2. In respect of the end and purpose of the institution because it must be done in remembrance of Christ Shew the Lords death That is beleeve that Christ dyed and that for you and then professe it also publickly before all Till he come Therefore it must be observed unto the worlds end neither is any other externall form to be looked for untill the day of judgement The words of the institution which have been hitherto expounded 1 Cor. 10.16 may be made more plain and cleer by these words of the Apostle The cup of blessing which wee blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ The cup of blessing That is the cup of thanksgiving which is received namely to this end that we may yeeld thanks to Christ for his death and passion The communion of the body likewise the communion of the bloud is to be made through faith partakers of Christ and all his benefits the same spirit being in us which is in Christ John 15.2 âphes 5. 1 John 1.6 and working the same in us which he worketh in Christ Or it is a spirituall fellowship of the faithfull with Christ as of members with the head and branches with the vine Bread and wine is the communion that is it is the signe and testimony of our communion with Christ But this our communion as the Apostle briefly declareth consisteth in this that wee who are many are but one body Whence it is most easie to collect That this communion of Christ is not a corporalleating For it is wrought only by faith and the holy Ghost Christ is the head and we the members and all wee who are members have also a communion of all Christs benefits Therefore the head is common the benefits common and so the members also common among themselves wherefore their love and dilection is common and mutuall Quest 78. Are then the bread and wine made the very body and bloud of Christ ON THE 19. SABBATH Ans No verily a Matt. 26.29 Mark 14.24 But as the water of baptism is not turned into the bloud of Christ but is only a signe and pledge of those things that are sealed unto us in baptism b Ephes 5.26 so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16 11.26 although according to the manner of Sacraments and that forme of speaking of them which is usuall to the holy Ghost d Gen. 17.10 11. Exod. 12.11 13. 13.9 Titus 3.5 1 Pet. 3.21 1 Corinth 10.4 the bread is called the body of Christ The Explication THe Papists Transubstantiation under which also Consubstantiation maintained by the Ubiquitaries and others is comprehended is in this Question of the Catechisme consuted and rejected and the sacramentall kind of speech which we use with the true sense of those words of Christ This is my body examined and unfolded We will first intreat of that forme of speech which we use and of the true meaning of Christs words then will wee handle the controversie of Transubstantiation and Consubstantiation That therefore which hath been heretofore spoken in generall of sacramentall phrases and termes must be restrained to this Sacrament For thus Austine himself descendeth from the generall rule of sacramentall termes unto a particular instance of eating Christs flesh Eâist 23. ad Bonifââ This saith he is the only way to find whether a phrase be proper or figurative That whatsoever in Gods word cannot properly be referred to some point of morall duty or to the truth of faith you may be assured that it is figuratively spoken And a little after hee produceth this example Except yee eate the flesh of the Sonne of man and drink his bloud yee have no life in you Hee seemeth saith Augustine by these words to injoyne us some hainous crime It is therefore a figurative speech instructing us that wee are to partake of Christs passion and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us Wherefore as of Baptisme as hath been already declared so of the Lords Supper also the Scripture speaketh sometimes properly and sometimes figuratively The speech is figurative when Christ saith of the bread This is my body and of the cup This is my bloud Likewise when Paul saith This cup is the new Testament in my bloud For in these the name of the thing signified is attributed to the signe Paul also then speaketh figuratively when he saith This is my body which is broken for you because he attributeth the property of the signe which is to be broken to the thing signified Thus Cyprian must be understood When we drink of the cup we cleave to the crosse Serm. de Coena Hom 24. in 1 Cor. 10. Hom. 27. wee suck Christs bloud and lay our tongues in our Redeemers wounds Thus Chrysostome is to be interpreted when he saith Christs bloud is in the chalice Christs body which is in heaven is presented on earth to our view and is not only seen but touched of us nor touched only but eaten also he is held bitten and eaten of us in token of love as sometimes wee bite at him whom we love and touch his flesh with our tongue These sentences are not truly spoken or understood of the body of Christ but by a trope and figure usuall in sacraments Now the speech is proper when Christ saith Doe this in remembrance of me and when the Fathers every where say The breaking of bread is a memoriall a lively shadow of Christs sacrifice The bread signifieth the body of Christ It is a figure a signe a sacrament of the body of Christ Of the controversie concerning the words used in the Supper NOw whereas our adversaries the Papists and others deny that Christs words are sacramentally spoken and say we are to keep the letter wee must here adde something touching the controversie of the letter and meaning of the letter The Papists bear us in hand that by the vertue and force of consecration there is made a transubstantiation or changing of the bread into the body of Christ the accidents only remaining Others tell us of a consubstantiation or co-existence of Christs body in or with the bread The Transubstantiaries The Transubstantiaries and Consubstantiaries relie not on the simple meaning of Christs words together with the Consubstantiaries doe boast and glory that they understand the words of Christ simply and aright But neither perform that which they brag and boast of for that is the true simplicity and property of the word whereunto for the just understanding and interpretation thereof nothing is to be added neither ought to be taken from it neither any thing altered But as many as hold that the body of Christ
bread and much lesse when both of them say My invisible body contained under this form or under this bread is my body For both of them do not only manifestly decline from the letter to a glosse of their own but shamefully pervert Christs words in the former glosse as if it were written My body is under this and in the later they father on Christ a childish tautologie or repetition of the same thing as if he had said My body is my body Which was given for you 5. Christs body which we eat in the Supper was delivered to death and crucified for us But bread was not given and crucified for us Therefore bread is not properly and really the body of Christ This cup is the new Testament 6. As the cup is the new Testament so the bread is the body of Christ The cup is the new Testament sacramentally as before hath been shewed and now may be farther proved by this reason The new Testament properly is not drunk with the mouth but beleeved with the heart but the cup is drunk with the mouth therefore the cup cannot properly be the new Testament Therefore the bread is Christs body in the same sense to wit sacramentally 7. If the bread be properly Christs body and the cup his bloud it must needs be that in the first Supper the bloud was separated from Christs body and that now both of them be given us apart as they are signes apart But neither in the first Supper was the bloud then without the body neither is the body now given without bloud for then Christ was not yet dead and now he dieth no more Therefore the bread is the body and the cup the bloud of Christ not properly but sacramentally 8. That which Christ himself did eat and drink was not properly his body and bloud else should hee have eaten and drunken himselfe But hee did eat of that bread and drink of that cup for he saith I will drink no more of the fruit of the vine Mark 14.25 and Chrysostome commenting hereon saith Hee also drank of the cup Hom. 83. in Mark. lest hearing those words they should say What Doe wee then drink bloud and eat flesh and so be troubled For when hee first made mention of this kind of eating and drinking many took offence for the words sake onely Therefore lest this should then also happen hee himselfe first did eat and drinke that so hee might lead them with a quiet reposed mind to the communion of the mysteries The bread therefore and the cup are not properly Christs body and bloud but sacramentally Doe this in remembrance of mee 9. Remembrance is not of things corporally present but of things absent Christ instituted this sacrament to be celebrated in remembrance of him Therefore Christ is not corporally present in the bread or sacrament Doe this 10. Either Christ with his body is not substantially in the bread or forme of bread or the Supper is not to be any more celebrated For the Apostle biddeth us eat of this bread and drink of this cup and shew forth the Lords death till he come But questionlesse the celebration of the Supper is not yet to be intermitted but ought to be continued unto the end of the world Christ therefore is not yet come neither is he corporally in the bread or form of bread 11. As the bread was the body of Christ in the first Supper and the disciples did eat Christs body so and no otherwise the bread is now Christs body and wee eat Christs body for our Supper is no other then the Supper of the disciples was But in the first Supper the bread was not essentially Christs body neither did the disciples eat Christs body with their mouthes in the bread or in the form of bread for Christ corporally and visibly sate at the table with his disciples and suffered no change the whole action throughout Therefore now also the bread is not essentially Christs body neither do we eat Christs body with our mouthes in the bread or in the form of bread 2. The second sort of arguments which are taken from the nature of the Sacraments 1. THe very manner and form of speaking yeeldeth us a firm and strong argument Bread is the body of Christ But bread is not in his own proper substance his body for by reason hereof have they invented Transubstantiation and Consubstantiation Therefore it is a figurative speech even such a one as is usuall unto sacraments and is afore declared in the institution of the Supper 2. In all sacraments when the name or properties of the things signified are attributed unto the signes there is not signified the corporall presence of the thing in the signes but first a similitude of the things with their signes and a sealing of them by their signes then a conjunction and union of the things with their signes in the right use But in this Sacrament Christ attributeth the names of the things signified his body and bloud to the signes the bread and wine saying This is my body This is my bloud Therefore there is not thereby signified a corporall presence of his body 3. The nature of all sacraments is that the signs be understood and taken corporally that the things signified must be understood and taken spiritually and that the visible things be not the things signified but only signes and pledges of them 4. Sacramentall phrases and termes are sacramentally to be understood These words of the Supper This is my body This is my bloud are sacramentall phrases for they signifie the Sacrament and attribute the names of the things signified to the signes Therefore they are to be understood sacramentally Object There is no figurative speech expressed in the words of the Supper Therefore wee may not so interpret them Answ The Antecedent is false for Christ himselfe adjoined a sacramentall declaration immediately on them saying Doe this that is eat this bread and drink this cup in remembrance of me that is that therby ye may be certified and assured that my body was given and my bloud was shed for you and given to you to be meat and drink unto life eternall Again This cup is the new Testament in my bloud that is the seale of the new Testament and promise of grace now fulfilled in my bloud 5. Whatsoever is not promised in the Gospel that cannot be sealed unto us by the Supper for sacraments confirm exhibite promise seal no other thing then the word doth whence they are termed visible promises and visible words In the Gospel is promised no corporall eating Joh. 6.62 63. nay it is peremptorily reproved and condemned by Christ in the Gospel by two arguments 1. Because not long after hee would exalt his body into heaven and remove it far from the Jews mouthes 2. Because the corporall eating of his flesh profiteth nothing Neither doth he there distinguish the eating of him into a grosse and a
faith whilst we distinguish and separate that which is divine from that which is humane and joyning them againe after their separation confesse one God and man yea we our selves are made his body by this Sacrament and knit and united to our head by the thing signified by the Sacrament De divina mensa Et quod The Canon of the Nicene Councell Againe here also is the Lords Table Let us not childishly cleave to the bread and wine set before us but lifting up our minds on high by faith let us consider that on that Table is set the Lamb of God taking away the sinnes of the world which is offered of the Priests without killing and let us truely receiving his precious body and bloud beleeve that they are SIGNES of our resurrection For therefore we receive not much but little thereby to acknowledge that it is not received to satisfie In Litur de Trin. l. 8. Orat. de pas but to sanctifie us Basil We have set on the Table the figures of the sacred body and blood Hillarie The bread and wine received and drunke effect and worke that both we are in Christ In 1 Cor. 11. and Christ in us Gregory Nazianzene The figures of the precious body and bloud of Christ Ambrose Because we are delivered by our LORDS death being mindfull thereof in eating and drinking wee Signifie or Represent the flesh and bloud that were offered up for us De Sacr. l. 4. c. 5. Cont. Adim cap. 12. In Psa 3 Epist 23. ad Bonisac Againe This oblation is the FIGVRE OF THE BODY AND BLOVD of our LORD Jesus CHRIST Augustine Our Lord doubted not to say This is my body when he gave a TOKEN of his body Againe The Lord admitted Judas to that banquet wherein he ministred and gave to his disciples the FIGVRE of his body and bloud The same Father saith Vnlesse Sacraments had a certaine likenesse of the things whereof they bee Sacraments without question they were no Sacraments And in consideration of this likenesse oftentimes they beare the names of the things themselves As therefore the Sacrament of the body of CHRIST is AFTER A CERTAINE MANER the body of Christ and the Sacrament of Christs bloud is his bloud so the Sacrament of faith is faith In senten Prosper de ause dist 2. c. Hoc est Againe As then the celestiall bread Christs flesh is IN SOME SORT called Christs body whereas indeed it is a Sacrament of Christs body namely that visible palpable and mortall body which was nailed on the Crosse and the sacrificing of his flesh done by the hands of the Minister is called Christs Passion death and crucifying NOT IN THE TRVTH OF THE THING but in a mysterie SIGNIFYING it So the Sacrament of faith by which is meant Baptisme is faith Serm. ad infant Also These my brethren are therefore called Sacraments because in them one thing is seene another understood That which is seene hath a bodily forme that which is understood hath a spirituall fruit or benefit In Mat. Hom. 83. Chrysostome This is my bloud which is shed for the remission of sinnes which Christ said to shew that his Passion and Crosse was a mysterie and to comfort his disciples Dialog 1. Theodoret Our Saviour verily changed the names of the signes and the things signified and gave the same name to the body which is proper to the signe and that to the signe which is proper to the body The cause of this change is manifest to them that are entred into the first principles of divine mysteries For he would that they who use the Sacraments should not bend and set their minds on the nature of the things which are seene but for the alteration of the names should beleeve that alteration which is made through grace For he who tearmed that by name of corne and bread which is by nature a body and called himselfe a vine he honoured the signes which are seene with the title and name of his body and bloud not by changing the nature but by adding grace to the nature Macarius the Monke hath a famous saying to this purpose Hom. 27. Bread and wine are a correspondent type of his flesh and they who receive the bread which is shewed eate the flesh of Christ spiritually Other testimonies for briefenesse sake we omit Of Transubstantiation NOw it is easie to see what we are to think of Transubstantiation even that it is an impious invention and device of the Papists which also we will shew and prove briefly by divers reasons But first we must declare in a word what the Papists properly meane by their Transubstantiation They suppose that by force of Consecration that is of uttering these words upon the creatures of bread and wine This is my body This is the cup of the new Testament in my bloud the bread and wine is substantially converted or turned into the body and bloud of Christ the formes onely or accidents of bread and wine remaining namely the shape or figure the heat the taste the weight c. They therefore call these words of Consecration operatorie and effective able to work and effect the conversion and change and they say that the change is fully accomplished in the very last instant of uttering the syllable * The Latine particle was UM hoc est corpua me VM which I chose rather to resemble by the English forme of Consecration DY This is my boDY and then there is no longer bread and wine but the body and bloud of Christ is present and is contained under the forms of bread and wine and is eaten and drunk in the Eucharist or Supper by the mouth of the Communicants Concerning the manner of the change it is not agreed on by all Some say that the substance of bread and wine is by Transsubstantiation changed into the substance of Christs body and bloud so that the bread and wine is essentially made the very body and bloud of Christ the externall formes only remaining and this they terme a substantiall change or change of the substance What the Papists call a substantiall change Others are of opinion that the substance of bread and wine is not changed but vanisheth by annihilation or by being brought to nothing and that then the substance of Christs body and bloud succeedeth in place thereof so that the substance of Christs body and bloud after the consecration cometh under these formes and accidents under which before was the substance of the bread and wine And this they call a formal change or a change of formes Lombard in his Sentences expoundeth both these opinions What they call a formall change Li. 4. di 11. Tho. Aqui. p. 3. q. 78. a. 5. and seemeth to approve the former alone Howbeit they call both these changes by the name of Transsubstantiation They affirm also that the particle This in the words of consecration doth note some indeterminate
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
the substance of bread and wine is quite abolished and the accidents onely remaine 7. The end of the Supper is the confirmation of faith in Christ and his one onely sacrifice The end of the Masse is a confirmation of that opinion of workes meritorious for their very working and performance and a deniall of Christs sacrifice 8. The Supper teacheth us that Christ is to be adored above in heaven The Masse-mongers adore him under the formes of bread and wine These differences prove that the Popish Masse in the foundation and ground thereof is nothing else but a deniall of CHRISTS onely sacrifice and an horrible Idolatry They further point out unto us many causes for which the Popish Masse ought to be suppressed abolished and abandoned far out of the Church Nine causes why the Masse is to be abolished of which are these here expressed 1. The Popish Masse is a manifold corrupting or rather abolishing of the whole rite instituted by Christ For it taketh away the cup from the people and admitteth many childish toyes unknowne to the Apostles and never practised by religious antiquity when as notwithstanding no creature hath any power to institute any Sacraments or to change and abolish the constitutions and ordinances of God 2. The Masse taketh away the signe and Sacrament it selfe because it transformeth the signe into the thing signified For it denieth that there is any bread and graine remaining but saith it is the flesh and bloud of Christ substantially which is flat repugnant to the nature of a Sacrament which admitteth not that the substance of the signes be abolished nor requireth a physicall connexion of the signes and things signified and therefore no transubstantiation or corporall presence in the Supper but leadeth us unto Christ crucified and now reigning in heaven and thence communicating himselfe unto us 3. The opinion of Merit in the worke done is grounded on the Masse For the Masse-Priests feigne that the Masse is a propitiatory sacrifice which for its own worth doth merit even by the worke it selfe wrought that is through the externall right and action both for him that celebrateth and for others remission of sins Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us whereunto the Lords Supper leadeth and directeth us and from which the Masse with-draweth us In what sense the Fathers call the Supper a sacrifice The Fathers indeed sometimes call a supper a Sacrifice and so it is but an Eucharisticall or thanksgiving sacrifice not a propitiatory sacrifice as the Papists dreame And the Supper verily is even that same sacrifice which Christ offered in such sort as the bread is that body which Christ gave for us but sacramentally But our Masse-Priests will have the Masse to be not the same sacrifice which Christ offered but diverse and different from it For they terme it a sacrifice without blord whereby is obtained remission of sins Therefore in very truth they deny Christs bloody sacrifice whilst they deny that Christ hath perfectly merited remission of sinnes and invent another sacrifice for the purging of sin howsoever in words they professe that they offer no other sacrifice then that which Christ offered For it is one thing for the same sacrifice to be often offered which cannot be verified of Christs sacrifice and another thing for one sacrifice to be once offered and that sufficient to take away all sins which the Scripture affirmeth of Christs sacrifice For these speeches are contradictory This sacrifice alone is sufficient for remission of sins and This sacrifice with others is offered for sins 4. In this errour another lurketh whereas they beare us in hand that by their Masses they are able to obtaine remission of sins and redemption of soules for such as are absent dead or in Purgatory though Gods word contrariwise reach that we shall be cloathed in heaven if we be found cloathed and not naked on earth and that we shall be judged as we are found in our departure out of this life Cont. Demet. For saith Cyprian When we are once deceased and have departed this life there is no place for repentance no effect of satisfaction here life is either lost or gained here we procure eternall salvation by our worship of God and fruit of faith 5. Hereof also is hatched another fancy seeing they feigne that by that worke of offering the sacrifice in the Masse they do not only merit remission of sins but other benefits also as healing of sick men sheep horses oxen swine c. Wherefore they feigne that in the Masse corporall blessings and different in kinde from those which are promised in the Gospel and sealed by the Sacraments are imparted unto them 6. The Masse is repugnant to Christs Priest-hood because he is the onely High Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honour to himself For these deceivers and lying men feigne with great contumely and despite to Christ that they offer againe Christ unto the Father and that they alone are worthy men to offer Christ unto his Father when yet no man no Angel neither any creature is of that dignity and worthinesse as that he may sacrifice the Sonne of God For the Priest is above the sacrifice they therefore who will be the Priests to offer Christ mount and lift themselves above him Object The Priests slay not but offer only and present the Son unto the Father that for his sake he may remit us our sinnes and so they only apply that one and only sacrifice of Christ Ans It is enough that they say that they offer Christ with their hands For it remaineth that they make themselves Priests and so place themselves above Christ the Son of God Neither is it materiall that they deny that they slay Christ Many things were offered of old by the Priests which were not slain neither were of that quality but were only offered as cakes and liquid offerings and burnt offerings and other such like The Jewes indeed slew Christ but it cannot thence be affirmed that they did sacrifice him but Christ himselfe was willingly slaine and therefore sacrificed himselfe Christ through the eternall spirit offered himselfe without spot to God Heb 9 1â Heb. 9.28 and verily he offered himselfe once a sacrifice unto his Father for us Christ was once offered to take away the sins of many and to them that looke for him shall he appear the second time without sin unto salvation Christ after he had offered one sacrifice for sins Heb. 10.12 A propitiatory sacrifice cannot be without bloud sitteth for ever at the right hand of God Now the Papists contrary to these manifest places of Scripture will have Christ to be often offered in the Masse For they say they sacrifice him indeed but slay him not But a propitiatory sacrifice cannot be without slaughter for Without shedding of
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 âisciples 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 Tââ 1. â6 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 wâath 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
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. ââ p. Tubin Thes 25 26. and Apol. âagr 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
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
The furthering causes of conversion are The crosse and chastisements whether our own or others also the punishments benefits and examples of others The helping causes Jerem. 31.8 Psal 119.71 Mat. 5.16 Thou hast corrected mee c. The subject or matter wherein conversion is placed is the will minde heart and all mans affections wherein there is an alteration by means of conversion The forme of conversion is conversion it selfe with all the properties and circumstances thereof which are 1. In the minde and understanding The materiall cause The form of conversion a right judgement concerning God his will and works 2. In the will an earnest and ready desire and purpose of avoiding our former falls and a declining of Gods displeasure with a resolution to obey God according to all his commandements 3. In the heart new motions with good and reformed affections conformable with Gods law 4. Uprightnesse in our outward actions and whole course of life with obedience begun after Gods law The Object of conversion is 1. Sin or disobedience The object which is the thing from which we are converted 2. Righteousnesse or new obedience which is the thing whereunto we are converted The chief finall cause of conversion is Gods glory The finall causes Luke 22.51 Mat. 5.16 the next and subordinate end is our good even our blessednesse and fruition of everlasting life There is another end also of conversion lesse principall to wit the conversion of others To this place of conversion belong those questions of Pelagianism Whether a man be able to convert himself without the grace of Gods Spirit and Whether by free-will a man be able to prepare himself unto the receit of grace The former was maintained by Pelagius contrary to these expresse testimonies of Scripture Turne thou mee and I shall be turned God worketh in as both the will and the deed An evill tree cannot bring forth good fruit The later the Schoole-men and the Papists at this day defend contrary to the same words of Scripture and contrary to that direct proof against their opinion No man cometh unto mee except my Father draw him Thomas Aquinas attributeth preparation unto free-will Vid. Suââ Theolog Partis primae parte secunda quaest 109 Art 6. but not conversion Now this preparation he thus coloureth that it is indeeda furtherance to the habituall grace of conversion but yet through the free assistance of God moving us inwardly 5. What are the effects of mans conversion THe effects of conversion are 1. A true and ardent love of God and our neighbour 2. An earnest desire to obey God according to all his commandements without exception 3. All good works even our whole new obedience Vid. Cal. Institur lib. 3. cap. 3. Paragraph 16. 4. A desire of converting others and re-calling them into the way of salvation In a word the fruits of true repentance are all the duties of piety towards God and charity towards our neighbour 6. Whether mans conversion be perfect in this life OUr conversion unto God is never perfected and accomplished in this life but is here in perpetuall motion untill it attaine unto perfection in the life to come Wee know in part Hereunto beare witnesse all the complaints and prayers of the Saints 1. Cor 13 9. Pâal 19.12 Rom. â 2 Mat. â 10 Rom. â Gââ â leanse thou mee from my secret faults O wretched man that I am who shall deliver mee c. Forgive us our trespasses The wrestling also and conflicts between the flesh and the spirit in the converted testifie hereof The flesh lusteth against the spirit The exhortations also of the Prophets and Apostles that the converted should yet be more converted confirme this position Hee that is righteous c. Wee may thus make evident demonstrance hereof Revel â2 11 Neither the mortification of the flesh Both parts of coâveâsion are imperfect in this life nor the quickning of the spirit is absolute and perfect in the Saints in this life Therefore mans whole conversion cannot be absolute and peâfect Concerning the imperfection of man in the mortification of the flesh there can be no question or doubt thereof it is so apparent because the Saints of God doe not onely continually wrestle with the concupiscence of the flesh but oftentimes also yield and give over in the conflict oftentimes they sinne and slip and displease God though they defend not their sins but detest bewaile and study and endeavour more and more to shun and avoid them Touching mans imperfection in the quickning of the spirit the same combate giveth testimony and verity sith our knowledge is but in part only the renuing of our will and heart is even such for our will followeth our knowledge Two causes of this imperfection in man Now there are two evident causes why the will of the converted tendeth imperfectly to good in this life 1. Because the renewing of our nature in this life is never made perfect either concerning our knowledge of God or concerning our inclination to obey God whereof Saint Pauls onely complaint maketh sufficient proofe I know that in mee that is in my flesh dwelleth no good thing 2. Because the converted are not alwaies ruled by the holy Ghost Rom. 7.18 19. but sometimes forsaken by God for a season either to examine or try them or to chastise and humble them notwithstanding at length they are re-called to repentance so that they perish not Muke â 24 The ãâã why God ãâã râth ãâã mâârfeâtioâ to be ââman Pâââââ3 Ma. â 12 I beleeve Lord Lord helpe mine unbeliefe But the causes why God finisheth not as hee might mans conversion in this life are these 1. That his Saints may be humbled exercised in saith patience prayers and skirmishing with the flesh and not wex proud with an opinion of perfection but daily pray Enter not into judgement with thy servant O Lord. Forgive us our trespasses 2. That they may more and more goe forward unto perfection and covet it more earnestly 3. That contemning this world they may the more aspire and hasten to the heavenly life as knowing that their perfection is reserved untill then Set your affectioâs on things which are above Col 3 2 3 4. 1 Johâ 3.2 Your life is hid with Christ in God Mortifie therefore your members which are on the earth It doth not appeare what we shall be and we know that when he shall appeare we shall be like him Of this imperfection Calvin hath a notable saying In tit 5. 3. parag â This reparation or restoring faith he is not finished in one moment day or yeer but God bâ continuall and sometimes slow proceedings abolisheth the corruption of the flesh in his Elect. hee cleanseth them from their filth and consecrateth them temples unto himselfe bârenuing according unto true purity all their senses that they may exercise themselves in repentance their whole life time and they know that of
we perceive by the works of faith true obedience and true conversion For exercise of our faith That by good workes our faith may be exercised cherished strengthened and advanced For they who give themselves over to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in God as being appeased and favourable unto them For wee have through faith only a feeling of Gods favour towards us and a good conscience If yee live after the flesh ye shall die I put thee in remembrance Rom. 3.13 2 Tim. 1.6 that thou stir up the gift of God which is in thee by the putting on of my hands To grace our calling Ephes 4.1 That by good workes wee may shew forth and grace our life profession and calling I pray you that ye walke worthy of the vocation wherewith yee are called For avoiding of punishments Mat. 7.19 Rom. 8.13 Psal 39.12 That we may escape temporall and eternall punishments Every tree that bringeth not forth good fruit is cut downe and cast into the fire If yee live according to the flesh ye shall die Thou with rebukes doest chasten man for sin To obtaine rewards 1 Tim. 4.8 That we may obtain at Gods hands corporall and spirituall rewards which according to the promise accompany good works Godlinesse is profitable unto all things c. For except God would have the hope of rewards and the feare of punishments to be motive causes unto good works hee would not use them in admonitions promises and comminations III. We must doe good works also in respect of our neighbour To edifie him by our example 2 Cor. 4.15 Phil. 1.24 That wee may be profitable to our neighbours by our good example and so edifie them In respect of our neighbour and that All things are for your sakes that most plenteous grace by the thankesgiving of many may redound to the praise of God That I abide in the flesh is more needfull for you To avoide offence Mat. 18. â Rom. 2.24 That offences may be avoided Woe be unto that man by whom offences come The Name of God is blasphemed among the Gentiles through you To winne the faithlesse unto Christ Luke 22.32 That we may winne unbeleevers and by our words and deeds and example convert them unto Christ When thou art converted strengthen thy brethren Here the question is moved Whether good workes be necessary to salvation Some have defended simply and peremptorily that they are necessary thereunto others on the contrary have maintained stifly that good works are pernicious to salvation Both formes of speech are ambiguous and scandalous especially the latter which seemeth to condemne not onely the confidence on good works but also the study and desire of performing them Wherefore the latter is utterly to be rejected The former must thus be declared or expounded That Good workes are necessary to salvation not as a cause of our salvation nor as a merit deserving such a reward but as part of salvation it selfe or an Antecedent of salvation which is to come after or as a meanes without which we cannot attaine the end And after the same sort also may be said That good workes are also necessary unto justice and righteousnesse or unto justification or in them that are to be justified namely as a consequent following Justification wherewith Regeneration is unseparably joyned But yet I would not use these kindes of speaking 1. Because they are ambiguous and doubtfull 2. Because they breed contentions and administer occasion of cavalling unto the Adversaries 3. Because the Scripture doth not use them which must be followed of us in speaking more safely say that good works are necessary in them that are justified and them that are to be saved To say that they are necessary in them who are to be justified is an ambiguous kind of speech seeing it may be so understood that they are required before Justification and so become a cause of Justification But Augustine hath rightly refuted this opinion saying Good works goe not before them that are to be justified but follow them that are justified Hence ariseth a direct answer to this objection Obj. That is necessary to salvation which whosoever have not they cannot be saved But they which have no good workes cannot be saved as it is said in the 87. Question of this Catechisme Therefore good works are necessary to salvation Ans We answer by distinguishing the Major proposition That without which no man can be saved is necessary to salvation that is either as a part of salvation or as some necessary precedent of salvation and so we grant the conclusion but not as a cause or merit of salvation If the Major be thus understood wee condescend unto it For good works are very necessary to salvation or rather in them that are to be saved for it were better so to speak and avoid ambiguity as a part of their salvation and as a precedent thereof but not as a cause or merit 6. Whether good works merit any thing before God THis sixth Question ariseth out of the fifth as the fourth did out of the third For when men heare that we receive rewards of God by our workes they presently conclude that we merit somewhat by them Wherefore we are to know that good works indeed are necessary and therefore are to be done also for the rewards insuing them Out works merit not at Gods hands but yet that they merit nothing no not the least of Gods gifts either corporall or spirituall The reasons hereof are most true and evident Because they are imperfect and that 1. In parts 2. In degrees Gal. 5.17 Our works are imperfect as well in parts as in degrees of accomplishment In parts because we omit many things which the Law prescribeth and do many evill things which it prohibiteth and alwaies mingle evill with good as both Scripture and experience testifieth The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that ye doe not the same things that ye would Now imperfect works not only merit nothing but are also condemned in the judgement of God Cursed is every one that continueth not in all things c. They are imperfect in degrees Deut. 27.26 because the best workes of the Saints are uncleane and defiled in Gods sight seeing they are not done by such as are perfectly regenerate nor with so great love of God and our neighbour as the Law requireth The Prophet saith even of good workes Esay 64.6 Wee have all been as an uncleane thing and all our righteousnesse is as filthy clouts Phil. 3.8 Paul Pronounceth as much of his I think all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whom I have counted all things losse and doe judge them to be dung that I might winne Christ Thus
doe the Saints judge and account of their owne righteousnesse and merit Because they are none of ours but are wrought by God in us Phil. 2.13 1 Cor. 4.7 If wee doe any good works they are not ours but are belonging to God only who worketh them in us by his Spirit It is God which worketh in you both the will and the deed even of his good pleasure What hast thou which thou hast not received We are evill trees if then we doe any good that must needs come from God only It is God which freely maketh us good trees and which worketh good fruits in us as it is said Wee are his workmanship Ephes 2.10 created in Christ Jesus unto good workes which hee hath prepared that wee should walke in them If then we performe any good it is the gift of God and not our merit Mat. 20.16 Is it not lawfull for mee to doe as I will with mine owne Hee must needs be very impudent who having received of gift an hundred florens of a rich man thinketh that he deserveth a thousand moe by receiving of those hundred whereas rather he is by this gift received bound to the rich man and not the rich man to him Because God is not bound to reward any No creature which doth even the most perfect works can thereby merit ought at Gods hand or binde God unto him to give any thing of debt and according to order of justice The reason hereof doth the Apostle yield Who hath given him first We deserve no more our preservation than wee deserved our creation He did owe nothing unto us when he created us so neither now doth hee owe us our preservation neither is he bound to give us any thing but hee did and doth both of his owne free will and meere loving kindnesse Hee receiveth no benefits at our hands Wee can bestow no benefits upon our Creatour Now where there is no benefit there is no merit For a merit presupposeth a benefit received Because there is no proportion between our works and Gods rewards There is no proportion between our works which are utterly imperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Sonne Lest we should glory in our selves Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remission of our sins man should have in himself whereof to rejoyce neither should the glory be given to God If Abraham were justified by his workes 1 Cor. 1.13 Rom. 4 2. hee hath wherein to rejoyce but not with God Because we are justified ere we doe them Rom. 9.11 2 13. We are just before we doe good works For ere Esau and Jacob were borne and when they had neither done good nor evill that the purpose of God might remain according to election not by workes but by him that calleth it was said unto her The Elder shall serve the younger As it is written I have loved Jacob and have hated Esau Wherefore we are not then justified before God when we doe good works but we then doe good works when we are justified Because all our good works are due Our good works are all due for all creatures owe unto their Creator worship and thanks-giving so that although we should never sin yet can we not sufficiently declare and shew forth our thankfulnesse whereof we are indebted Luke 17.10 When yee have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe The opinion of merit weakneth consolation Gaâ 3 40. Rom. â 16 8. The opinion of merit and justification by works impaireth Christian consolation disquieteth the conscience and causeth men to doubt and despaire of their salvation For when they heare the voice of the Law sounding in their eares Cursed is every one that continueth not in all things and withall consider their owne imperfection they are forthwith convicted in conscience that they never performed all things therein exacted Wherefore they are constrained to waver alwaies uncertain and to dread the curse But faith giveth sure consolation and comfort because it relieth on the promise which is certaine The inheritance is by faith that it might come by grace and the promise might be sure to all the seed Because then Christ had died in vaine Gal. 2.21 If wee should obtaine righteousnesse by our own works the promises should be made void For in Abraham shall all the Nations be blessed And Christ also should have died in vain Because then we should be otherwise justified thân the Fathers of the old Church John 14.6 1 Tim. 2.5 Ephes 4.5 Heb. 13.8 Acts 4.12 There should not be one and the same reason and cause of our salvation if this doctrine of the merit of works should be admitted Abraham and the Thiefe on the Crosse should have been otherwise justified then we are justified But there is but one way leading to salvation I am the way the truth and the life There is one Mediatour between God and men There is one Lord one Faith one Baptisme Jesus Christ yesterday and to day the same is also for ever There is given no other name under heaven whereby we must be saved Therefore we shall not be saved by good works or for our good works Because then Christ were not a perfect Saviour Christ should not give us full and perfect salvation and so neither should he be a perfect Saviour if some thing were as yet required of us whereby we should be made just For look how much of our merit were added unto his so much should be detracted and subducted from his merit But Christ is our perfect Saviour For as Paul witnesseth God with his glorious grace hath made us accepted in his beloved Ephel 1.6 7. and 2.8 1 John 1.7 Acts 2.12 By whom we have redemption through his bloud even the forgivenesse of sins according to his rich grace By grace ye are saved through faith and that not of your selves it is the gift of God The bloud of Jesus Christ purgeth us from all sin There is no salvation in any other Object God calleth those blessings which hee promiseth to them that doe good works rewards and meed Now meed presupposeth merit Therefore good works doe merit before God Ans Amongst creatures sometimes it doth but never with God because no creature can merit at Gods hands seeing God oweth nought unto any creature But they are called the rewards or meed of our works in respect of God forasmuch as he recompenceth most fully those things which we doe neither yet is that recompence due For there can come no commodity unto God by us and therefore God is not bound no not to make the least recompence For he standeth no waies in need of our works and unto whom they can adde or bring nothing at all of him doubtlesse we
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called ãâã ãâã ãâã ãâã ãâã which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
thy brethren Deut. 4.9 6.20 11.19 Luke 22.32 Col. 3.16 1 Thes 5.11 The Vices contrary to the former vertue Exhort one another and edifie one another Unto the propagation of the doctrine concerning God is opposed Omitting of instructing others Mat. 25.25 An omission or neglect of occasions and ability to instruct others and to bring them unto the knowledge of the truth especially our children or others who are committed unto our trust and charge Hither belongeth Christs Parable of the servants imploying their Masters Talents in trafique I was affraid and went and hid thy talent in the earth Loathing of communications about divine matters A loathing or shunning of such talke and speech as is had of God and divine matters I will delight in thy Statutes and will not forget thy words Salvation is far from the wicked because they seeke not after thy Lawes 3. The corruption of Religion and heavenly Doctrine whereby some false thing is avouched or spread abroad concerning God Psal 119. Jerem. 13. 14. and his will or works The Prophets prophesie lies in my Name By sword and famine shall those Prophets be consumed Vertue Lauding of God II. The celebration lauding or magnifying of God which is a commemoration and recounting of Gods works and properties joyned with a liking and admiration of them before God and his creatures to this end that we may signifie and declare our liking or approbation and reverence towards God that God may excell above all things and that so our subjection to him may appeare and be manifested Psal 22.22 18. 1. 6â 35 The Vices contrary to this vertue I will declare thy Name unto my brethren in the midst of the congregation will I praise thee O Lord our Governour how excellent is thy Name in all the world Let heaven and earth praise him c. Unto the celebration or magnifying of God are repugnant Contempt of God Rom. 1.21 Contempt of God and the omitting of his praise and divine services They glorified him not as God Contumely against God Contumely against God or blasphemy which is to speake of God such things as are contrary to his nature properties and will either of ignorance or through an hatred of the truth Levit. 24.15 and of God himselfe Whosoever curseth his God shall beare his sinne Now the Scripture distinguisheth the blasphemy of God that is A distinction between blasphemy against God and blasphemy against the holy Ghost 1 Tim. 1.13 Matth. 12.31 whatsoever is spoken contumeliously or reproachfully against God either of ignorance or against the conscience As When I before was a blasphemer and a persecuter and an oppressor but I was received to mercy for I did it ignorantly through unbeliefe from the blasphemy against the holy Ghost which is against their conscience to strive against the known truth of God whereof their minds are convicted by the testimony of the holy Ghost which sin who commit are punished by God with a blindnesse so that they neither repent nor obtaine remission Every sinne and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Whence it appeareth seeing Paul saith he was a blasphemer and yet obtained pardon and seeing Christ affirmeth that some blasphemy is forgiven and some not forgiven that the name of blasphemy is taken in diverse senses Cursing What it is to curse 3. All cursing and banning whereby men speak impious things of God against their neighbour as if he forsooth were their executioner to revenge their quarrel Now to curse is to whish any man evill from Gods hands All cursing and banning proceeding of hatred and thirst of private revenge to the destruction of our neighbour is ungodly because therein we desire that God should become an executioner of our lusts and desires Certain imprecations of the Saints in the Psalmes In the Psalmes and else-where there occurre certaine imprecations of the Saints against Gods enemies but these are not simply to be condemned because for the most part they are Propheticall denouncements of punishment against the unrepentant enemies of God By their example execrations may at some times be lawfull When execrations or cursings are lawfull but with these conditions 1. If we wish evill to them on whom God denounceth it even to Gods enemies 2. If we wish it in Gods cause without any private hatred or desire of revenge 3. If we wish it on condition namely if they prove incurable 4. If we so wish it that we delight not in their destruction but only desire the advancement of Gods glory and the preservation of the Church Vertue Confession of the truth we know concerning God The confession of the truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his will certainly knowne out of Gods word because according as our duty bindeth us we signifie and declare our mind and knowledge for the setting forth of Gods glory and for the furthering of the salvation of others Rom. 10.10 1 Pet. 3.15 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and reverence The agreement difference of these three vertues of this commandement These three parts of vertues of the right and lawfull usage of the Name of God which have beene now proposed agree in this that they are a commemoration of the truth concerning God Againe they differ in this that the doctrine or propagation of true doctrine tendeth to the instruction of others The celebration of God respecteth our liking and subjection The confession of the knowne truth betokeneth the certainty of our opinion and judgement Unto the confession of the truth is repugnant 1. The deniall of the truth and of our opinion in Religion for feare of hatred The Vices 1. Deniall of the truth 1. Generall or persecution or ignominy This deniall is of two sorts the first is an universall and generall defection from true Religion which is to cast away the profession of the truth either certainly or doubtfully knowne and received with a certaine and purposed advice and with the whole hearts desire of resisting God and without any griefe or remorse of flying and shunning this casting away of the truth and without any purpose of obeying God in applying to himselfe the promise of grace and in shewing repentance This deniall is proper to Reprobates and Hypocrites 1 John 2.19 Whereof is spoken They went out from us but they were not of us for if they had been of us they would have continued with us Which for a time beleeve but in time of temptation go away Luke 8.13 And this defection if it be done against the truth certainly knowne is sinne against the holy
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 Lâv. 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. Yeâres 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
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
spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the errour of Ethnickes might be met withall who thinke that they may adore and worship God in creatures 8. To admonish us that wee are not to direct our prayers unto a certaine place as in the Old Testament ON THE 47. SABBATH Quest 122. What is the first petition Answ Hallowed be thy Name that is Grant us first to know thee aright a John 17.3 Jer. 9.23 24. and 31.33 34. Mat. 16.17 James 1.5 Psal 119. sect 14. vers 1. and to worship praise and magnifie thy almightinesse goodnesse justice mercy and truth shining in all thy works b Psal 119. sect 18. vers 1. Luke 1. ver 46 47 68 69. Psalm 145.8 9 17. Exod. 34 6 7. Romanes 11.33 And further also to direct our whole life thoughts wordes and workes to this end that thy most holy Name be not reproached for us but rather be renowned with honour and praises c Psalm 71.8 and 115.1 The Explication Why this Petition is first in order NOw followeth the second part of the Prayer containing six Petitions Amongst them this petition of hallowing Gods Name is set in the first place because it is the end and scope of all the other Petitions For the end of all our affairs actions and prayers must be Gods glory Now the end is the first thing which is intended and the last thing which is performed and executed 1. Therefore the end of the other Petitions is to be desired if we will desire the rest aright according to that Commandement Seek yee first the kingdome of God and his righteousnesse and all these things shall be ministred unto you We are here to consider 1. What is called the Name of God 2. What is holy and what To hallow or sanctifie The Name of God signifieth What the Name of God signifieth Psalm 5.11 and 7.17 and 116 1â 1 Kings 5.5 Exodus 15.4 and chap. 34. vers 14. 1 Sam. 17.45 Mat. 28.19 Acts 21. vers 13. and 2. vers 38. 1. God himself They that lovethy Name shall be joyfull in thee I will praise the Name of the Lord. I will call upon the Name of the Lord. Hee shall build an house unto my Name 2. The properties and works of God His Name is Jehovah The Lord whose Name is Jealous 3. Gods Commandement and charge his divine will and authority I come to thee in the Name of the Lord of hosts Baptise them in the Name of the Father the Son and the holy Ghost 4. The worship trust celebration and confession of God I am ready to die for the Name of the Lord Jesus Be baptised every one of you in the Name of Jesus Christ in which place as also Mat. 28. the Name of God signifieth both his authority and the confession of him Here it is used in the first and second signification to wit it is taken for God himself and for the divine properties and works in which Gods Majesty shineth What Holy signifieth Holy signifieth 1. God himself most holy and most pure or essentiall uncreate holinesse which is God himselfe For all vertues and properties in God are his essentiall holinesse Esay 6.33 So the Angels call God Holy holy holy Lord God of hosts 2. That holinesse which is in creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses In this sense that is called holy which is destined to some holy use as the Temple of Jerusalem Hallowing signifieth 1. To acknowledge that for holy which is holy How we are said âo sanctifie God the Altar the Vessels and the Priests The word Hallowing is taken in these three senses First to hallow or sanctifie is to acknowledge reverence and magnifie that as holy which indeed in it selfe is holy In this sense wee are said to hallow and sanctifie God who is holinesse it selfe 1. When wee acknowledge God to be holy or when wee acknowledge God to be such as hee hath declared himselfe in his Word and workes that is when wee know and think the same of Gods essence of his will and works of his omnipotency goodnesse wisedome and other his properties which God in his Word hath commanded and revealed that wee should know and think of them 2. When wee not only know God to be holy but also confesse and magnifie him and that in words and profession and in deeds and integrity of life 3. When wee referre the true doctrine knowledge and profession of Gods holinesse and likewise of our prayers and actions and even our whole life unto that end whereunto we ought and whither God hath commanded it to be referred namely to the glory and worship of God himselfe 2. To make that holy which in it selfe is not holy Secondly to hallow or sanctifie is to separate that from pollution and make it holy which in it selfe is not holy but polluted So the Word did sanctifie that masse or lumpe of flesh which he tooke even that nature which in us is polluted John 17.17 19. Ephes 5.26 2 Cor. 7.1 2 Tim. 2.21 1 John 3.3 1 Pet. 1.10 preserving it in himself from all contagion of sin and adorning it with perfect sanctity So God and Christ do sanctifie the Church namely by remitting us our sins and sanctifying us by the holy Ghost and by the continuing of both unto us So we are commanded to sanctifie our selves that is to keep our selves from all uncleannesse of the flesh Be ye holy for I am holy 3. To appoint a thing in it selfe either holy or indifferent to an holy use Thirdly To sanctifie is to ordaine and appoint that to an holy use or end which it selfe is either holy or indifferent So the Father sanctified the Sonne that is ordained him to the office of the Mediatourship and sent him into the world Thus God sanctified the Sabbath day the Temple the Sacrifices the Priests and thus Christ sanctified himselfe for the Elect that is he offered up himselfe to his Father an holy sacrifice for us Thus is the meat we receive sanctified by the word of God and prayer How we pray that Gods name be hallowed Of these three significations of Hallowing the first and second pertaine to our present purpose For our petition to God is that his name be hallowed not only of us but in us also that is we desire 1. That God would enlighten us with the knowledge of his holinesse and most holy name or as the Catechisme expoundeth it that we may know him aright and worship praise and magnifie his almightinesse wisdome goodnesse justice mercy and truth shining in all his works 2. That he would also sanctifie his name in us and more and more sanctifie and regenerate us so that in our whole life we may avert and
take away all reproach of his most holy name and by all meanes advance it with all praise and honour In a word we desire 1. That God would enlighten us with the true knowledge of his holinesse 2. That he would give us true faith and repentance and regenerate us with his spirit that we may be holy as he is holy 3. That he would give us a mind to professe that holinesse of his divine name in words and deeds to his own praise and glory that he may be glorified of us by our true knowledge and profession of him and conformity of life with him and so he be severed from all Idols and profane things Object That which of it selfe is holy cannot be hallowed Gods Name is of it selfe holy Therefore it cannot be hallowed Ans It cannot be hallowed in that second sense of hallowing before delivered that is That which of it selfe is holy cannot be made holy but it may be sanctified as sanctifying is used in the first and third signification that is That which of it selfe is holy or indifferent may be acknowledged praised and magnified as holy So we desire that Gods Name may be hallowed that that which in it self is holy may also be acknowledged and magnified as holy God indeed sanctifieth us by making us holy of not holy But we sanctifie God not by making him holy but by knowing and speaking that of him which he will have us know and speake of him Object What belongeth to us to do that should we not desire another to doe But it belongeth to us to hallow and sanctifie the Name of God Therefore we need not to pray that God himselfe would hallow it for herein we do as a schollar who being commanded of his Master to apply his study diligently beseecheth his Master to do it for him Ans We distinguish the Major What belongeth to us to doe that should we not desire another to doe if so we are able by our selves and by our own strength to performe it but what we are not able of our selves to effect we justly crave of God that he would minister strength unto us to performe it Now we are utterly unable to hallow and sanctifie Gods Name Therefore we must desire of God that he will give us strength whereby his divine Name may be of us hallowed and sanctified yea rather that himselfe would sanctifie in us his holy Name ON THE 48. SABBATH Quest 123. What is the second petition Answ Let thy kingdome come that is Rule us by thy word and spirit that we may humble and submit our selves more and more unto thee a Psal 119.5 143.10 Mat. 6.33 Preserve and increase the Church b Psal 51.20 122.6 7. destroy the works of the Divell and all power that lifteth up it selfe against thy Majesty make all those counsels frustrate and void which are taken against thy word c 1 John 3.8 Rom. 16.20 untill at length thou reigne fully and perfectly d Revel 22.17 20. Rom. 8.22 23. when thou shalt be all in all e 1 Cor. 15.28 The Explication THy Kingdome come that is Let it by continuall increases flourish and be augmented and alwaies by a new enlargement and accession let thy kingdome be extended and multiplied which thou O God in thy Church doest hold and possesse The speciall questions concerning the Kingdome of God 1. What the Kingdome of God is A Kingdome in generall is a certaine forme of Civill government wherein the soveraignty of rule belongeth to some one person who is furnished with gifts and vertues above the rest and ruleth over all according to just honest and certaine Laws in requiring obedience making Laws defending the good and punishing the bad The kingdome of God is that in which God only reigneth and exerciseth soveraignty over all creatures Gods universall kingdome Gods speciall kingdome but especially governeth and preserveth his Church This kingdome is universall The speciall kingdome of God which he exerciseth in the Church is the sending of the Son from the Father even from the beginning of the world who should ordaine and maintaine a Ministery and should by the same be effectuall and forcible in working should gather a Church by the word and holy Ghost out of all mankinde rule preserve and defend the same against the enemies thereof raise it from death and at length the enemies thereof being cast into everlasting paines adorne it with heavenly glory that so God may be all in all and may be magnified by the Church of Angels and men for ever The parts of Gods kingdome Out of this definition we may gather and make these parts of the kingdome of God 1. The sending of the Son our Mediatour 2. The ordaining and maintaining of the Ministery by Christ 3. The gathering of the Church out of mankinde by the voice of the Gospel and the efficacy of the holy Ghost beginning in us the Elect true faith and repentance 4. The perpetuall government of the Church 5. The preservation thereof in this life and protecting against her enemies 6. The casting away of her enemies into eternall paines 7. The raising of the Church unto eternall life 8. The glorifying of the Church in eternall life when God shall be all in all Of this kingdome it is said Ps 2.6 110.2 I have set my King upon my holy hill of Sion Be thou Ruler even amongst the midst of thine enemies Hence it appeareth that this kingdome which we desire may come is not worldly but a spirituall kingdome which also the Lord himself sheweth by divers parables in the Evangelist and unto Pilate he answereth My kingdome is not of this world John 18.36 This kingdome we here pray for that it may come and be inlarged and defended 2. How manifold the kingdome of God is The kingdome of heaven is a kingdome THis kingdome of God is but one indeed but it differeth in the manner of governing and administration For it is diversly administred here and in heaven It is therefore commonly distinguished into the kingdome of grace and the kingdome of glory 1. Of grace and begun in this life This distinction is all one with theirs who say that the kingdome of heaven is two-fold One begun in this life another consummated after this life 2. Of glory and perfected in the next life We desire both in this petition to wit both the constitution of this kingdome of God in this life and the consummation thereof after this life Howbeit it is one and the same kingdome distinct only in degrees and forme of administration This kingdome on earth which is but begun hath need of meanes In the consummated and perfect kingdome of God there shall be no need of any meanes or instruments because in that the Church shall be perfectly glorified so that it shall be without evill both of crime and paine and God shall be all in all Hereby is that question
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
that we may not deeme these things to come by chance to us Our comfort for the care God hath over each of us For our comfort that these corporall blessings may be tokens to us of Gods fatherly good will towards us seeing wholesome blessings and benefits are promised and given to the children of God only Wherefore when they are bestowed on us we must be perswaded that we are of the number of them to whom God hath promised to give them Exercise of our faith in the promise of grace Because the desiring and expecting of these blessings is the exercise of our confidence in the promise of grace or it is the exercise of our invocation faith and hope For we cannot promise unto our selves corporall blessings nor desire them except we resolve that we be in favour and except we be assured of spirituall blessings and of Gods good-will towards us Our necessiây Psal 115.18 For our necessity that we may do the will of God here on earth which without daily bread we cannot here do The dead praise not thee O Lord. Expectation of all goodnesse from God That the desire of these blessings may be a confirmation in our minds and a profession before the world that God is he who giveth even the least benefits our comfort of Gods continuall care over the whole Church For this our comfort that we may know that the Church on earth shall ever be preserved seeing God heareth us and will give us our daily bread according to his promise 2. How corporall blessings are to be desired Corporall blessings as well as other blessings promised in the Gospel are to be desired With confidence of Gods favour With a confidence and full perswasion of Gods favour because otherwise we are not heard neither are these blessings good and wholesome for us and God may answer that we are not of them unto whom he hath promised these things With a condition of Gods will With a condition of Gods will and pleasure that is with a submitting of our will to Gods will that God would give us what we ask if it please him and as he knoweth they may make for our good and his glory because God hath promised these blessings not with any determined or definite circumstances For God hath not defined in his word what corporall blessings he will give us but as touching spirituall he hath promised expresly that he will give them to every one that asketh them With faith of being heard With faith and beliefe of Gods hearing us so that we certainly belâeve that God will give us so much as sufficeth To serve God and our neighbour To this end as thereby to serve God and our neighbour not to satisfie our luxurious desires nor for ostentation They who desire them not after this sort are not heard that is such things are not given them as may tend to their safety and albeit they receive that which they desire yet are they not indeed heard of God because those things which they receive are not good and profitable unto their salvation We are here to observe that the Lord commandeth us in generall to pray for corporall blessings neither hath defined in his word what corporall blessings he will give us and hath with this condition promised to give them us namely as the safety and salvation of every one and the manifestation of his glory requireth The reasons hereof are these Two causes why corporall blessings are conditionally to be câaâed 1. Because we oftentimes know not what we aske and what is expedient for us And often we aske things neither profitable to us nor serving for Gods glory or the salvation of others But God knoweth best what is convenient and meet for us for the manifesting of his glory and for the furthering of our own salvation Seeing then we often erre in desiring corporall blessings God giveth none other unto us then such as he knoweth to be meet and profitable for us But spirituall blessings God hath promised not in generall only but both specially and simply without any condition annexed For they are simply profitable unto us and God himself hath prescribed the manner and way which we are to follow in them so that in desiring them we cannot erre For what things God hath simply promised us the same we ought simply to desire and what things he hath specially and absolutely promised us the same must we in like manner absolutely aske and desire So must we simply desire the holy Ghost because God hath simply and expresly promised that he will give the holy Ghost to every one that desireth him 2. That we may learne to be content with those things which we have received of the Lord and submit alwaies our will to his pleasure and purpose So God also for this cause hath commanded us in generall to desire corporall blessings that such a desiring of those blessings may be an exercise of our faith and of the subjection and submitting of our will to the will of God 3. Why Christ comprised corporall blessings under the name of bread UNder the name of bread by a Synecdoche Bread signifieth 1. All nourishment which is an usuall figure of speech to the Hebrews Christ comprised all corporall blessings and such as are necessary for this life as are all food victuals raiment health civill peace This is apparent by the end and scope of the petition For we desire bread for our necessity But many other things are necessary for us Therefore we desire them also under the name of Bread And this Hebrew Synecdoche is found often in the sacred Bible as In the sweat of thy face shalt thou eate bread Gen. 3.19 Psal 41.9 He which did eate of my bread hath lifted up the heele against me Furthermore 2. The blessing of them even our wholesome use Christ did not only comprise things necessary themselves under the name of Bread but also the profitable use of them For bread without the blessing of it is no better then a stone And therefore comprehended he all these things under the name of Bread 1. To bridle and reine our desires The reasons of this Synecdoche and to teach us that we should ask bread only that is only things necessary for us to sustaine our life and to serve God and our neighbour both in our common and proper vocation and calling 2. To teach us to pray that this bread might be profitable unto our salvation that is that those corporall blessings might tend to our salvation or that the use of those corporall blessings might be good and saving unto us For bread without this good and saving use is a stone Now bread is made good and saving unto us 1. If we receive it with faith and with that minde and after that manner and to that end which God requireth to wit if we stick not in the creatures but pierce with our
but one Christ II. The personall union of the two natures in Christ according to the Apostles a distinction is the corporall inhabitation of all fulnesse of the divinity in Christ according to the Churches declaration the hidden and adorable conjunction of the deity of the Word and of the humanity assumed into one person or hypostasis made in the mothers womb b without confusion without conversion without division without c separation that is to say the natures and naturall properties remaining whole and distinct being separable neither in time nor place Testimonies of Scripture and of Creeds a Col. 2.9 In him Christ dwelleth the whole fulnesse of the Deity bodily 2 Cor. 5.19 God was in Christ reconciling the world to himselfe Heb. 2.16 For he tooke not the Angels but the seed of Abraham he tooke b John 1.14 And the Word was made flesh and dwelt amongst us Luke 1.35 The Holy Ghost shall come upon thee and the vertue of the most High shall overshadow thee therefore that Holy thing which shall be borne of thee shall be called the Son of God c Athanas in Symb. God and man is one Christ not by converting of the divinity into the flesh but by assuming of the humanity into God In the Creed of the generall Synod of Chalcedon assembled by the Emperour Martian against Eutyches Anno Dom. 453. We beleeve that Jesus Christ is the one and onely Son of God and our Lord consisting of two natures in one person without confusion without conversion without division without separation the diversity of the two natures being no wayes made void by reason of the union but the propertie of each nature remaining intire So that Jesus Christ is not divided or separated into two but he is one and the same onely begotten Sonne of God God the Word III. Because of this personall union we beleeve that this person Jesus Christ is truly and properly not tropically or figuratively God and Man and that both the natures and naturall properties and actions are truly and properly predicated interchangeably of the whole person in the concrete For truly and properly Christ God a is Man borne of the b Virgin Mary of the seed of c David he grew in age and d wisdome he suffered died c. according to his e humanity Truly also and properly Christ Man is f God begotten of the g Father existing before h Abraham i immortall k omniscient l omnipotent m omnipresent creating and governing all things with the Father c. according to his n divinity being no lesse reasonable and immortall in the soule properly and truly then man and according to his body irrationall and o mortall For as the reasonable soule saith Athanasius in his Creed and flesh is one man so God and Man is one Christ Therefore as the properties of body and soule are really common to man so the properties are really common to the person of Christ to whom both in name and realitie they are attributed yet not according to both natures but according to that to which properly they appertaine This is called the communication of properties And Damascen cals them the manner of * ãâã ãâã ãâã ãâã ãâã mutuall attribution Testimonies of Scripture and of the Ancient Doctors a Phil. 2.6 Christ was made like unto man b Gal. 4.4 God sent his Son made of a woman c Rom. 1.3 The Son of God was made of the seed of David after the flesh d Luke 2.52 Jesus grew in wisdome stature and grace with God and man e 1 Pet. 3.18 Christ died according to the flesh f 1 John 5.20 This is that true God and life eternall g John 1.18 The onely begotten Son who is in the bosome of the Father he hath shewed him to us h John 8.58 Before Abraham was I am i John 5.26 As the Father hath life in himselfe so hath he given to the Son to have life in himselfe k Marke 2.8 Jesus knew that they reasoned so with themselves in their minde John 2.25 Neither was it needfull that any should beare witnesse to him of the man for he himselfe knew what was in man l I am Alpha and Omega the beginning and end saith the Lord that is who is and who was and who is to come I say that Almighty m Mat. 28.20 I am with you still till the end of the world n John 5.17 The Father worketh even hitherto and I worke Heb. 1.2 By whom also he made the world who sustaines all things by his powerfull word 1 Pet. 3.18 Christ was quickned according to the Spirit o Just Martyr in Expositione fidei As man being but one hath notwithstanding two different natures in himselfe and with the one part he consulteth with the other he puts his consultation in execution appointing in his minde the fabrick of the ship but with his hands effecting what he had appointed so the same Son being of two natures according to the one he works his miracles according to the other he suffers contemptible things for as he is God and of the Father he wrought miracles as he is Man and of the Virgin he indured the Crosse and such like naturally and willingly IV. After the same manner the name and actions of the Mediatour are attributed to the whole person and in the concrete by the concrete are understood the names of the persons are truly and properly predicated according to both natures because both natures with their properties and actions are required to the office of a Mediatour in execution of which each nature by the communication of the other doth operate those things which properly belong a to it for Christ both according to his humanity and his divinity is our Mediatour Preserver Intercessor Saviour King Priest Head Lord and Judge of the world who knows all things according to both natures and by each nature be operates those things which properly belong to it Testimonies of the Ancient Doctors a Damascen l. 3. c. 15. de Orthodoxa fide Christ works according to both natures and both natures worke in him with the communication of the other The Word operates what belongs to the Word such things as are of greater note and majesty by reason of the power and authority of the Deity but the Body performes those functions which are properly the Bodies according to the pleasure of the Word which is united to it and whose proper worke it is Leo ad Flavianum cap. 4. He worketh in both formes what is proper with the communion of the other the Word operating that which is the Words and the flesh performing that which is the fleshes Idem ad Leon. August Epist 59. Although in one Lord Jesus Christ the true Son of God and Man there is one Person of the Word and flesh which hath inseparably and indivisibly its common actions their qualities notwithstanding are to be understood and by a sincere faith we must discerne to what things the lownesse of the flesh is promoted and to
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or âare the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these ãâã ãâã ãâã ãâã ãâã or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de âffiâ pag. 7. Idem lâb MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
I have purposed the Lord of Hosts hath purposed and who shall disanull Isai 45.7 Forming peace and creating evill Isai 46.11 I have purposed and I will also do it Ezek. 12.25 I will speake the word and I will do it Malac. 3.6 I am the Lord and change not Rom. 11.29 Of them God cannot repent Heb. 6.17 God willing to shew the immutability of his promise confirmed it by an oath James 1.17 With the Father of lights there is no change e Isai 6.3 Holy holy holy Lord God of Hosts Psal 145.17 The Lord is just in all his wayes and holy in all his works f Ephes 1.11 He did all things by the counsell of his will Acts 4.28 That they might do whatsoever thine hand and thy counsell had pre-ordained to be done g Rom. 8.11 That the purpose of God which is according to election might remaine Ephes 1.11 In him we have obtained an inheritance being predestinated according to his purpose who worketh all things by the counsell of his oâne will h Ephes 1.4 As he hath elected us in himselfe before the foundations of the world were laid i Ephes 2.5 When we were dead in our sins God hath quickened us together with Christ Rom. 9.21 Hath not the Potter power of the same lump to make one vessell to honour c. k Genes 1. ver 2 3. c. l Tit. 3.5 Not by the just works which we have done but by his mercy he hath saved us Rom. 9.11.18 The children being yet not borne before they had done good or evill that the purpose of God which is according to election that is not of works but of him that calleth might stand sure Therefore he will have mercy on whom he will c. Deut. 7.7 8. Not because of your multitude hath the Lord loved you above all other people and chosen you but because the Lord loved you m Rom. 8.29 Whom he fore-knew them he predestinated to be conformable to the Image of his Son that he might be the first-borne among many brethren n Mat. 22.14 Many are called few chosen Ephes 1.4 As he hath chosen us in him o Phil. 4.3 Whose names are in the Booke of life Dan. 12.1 At that time thy people shall escape whosoever is found written in the Booke of life Luke 10.20 Rejoyce that your names are written in heaven Rev. 20.12 And another booke was opened which is the Booke of life Rev. 21.27 There shall no thing enter into it that defileth or doth any abomination or speaketh lyes but who are written in the Lambs booke of life Of the Book of life see also Exod. 32.32 33. Psal 69.29 and 139.16 Ezek. 13.9 Rev. 17.8 and 20.15 p Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will q Acts 13.48 And they beleeved so many as were ordained to life eternall r Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will s Rom. 8.30 Whom he predestinated them also he called t Mat. 13.11 To you it is given to know the mysteries of the Kingdome of heaven Mat. 11.15 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Acts 13.48 And as many as were ordained to life eternall beleeved Ephes 1.4 That we might be holy before him in love Tit. 1.1 According to the faith of Gods elect u Rom. 8.30 Whom he called those also he justified x Rom. 8.30 Whom he justified those also he glorified y Mat. 22.14 Few are chosen Rom. 11.7 The elect have obtained the rest were hardened z Rev. 20.15 He that was not found written in the Booke of life was cast into the burning lake Rev. 17.8 Whose names are not written in the Book of life from the foundation of the world aa Rom. 9.22 He endured with great patience the vessels of wrath prepared for destruction Mat. 25.41 Go yee cursed into everlasting fire prepared for the Devill and his Angels Prov. 16.4 God made all things for himselfe and the wicked for the evill day Jude 4. and 2 Pât 2.3 Who of old were ordained for this judgement bb Rom. 9.18 He sheweth mercy on whom he will and whom he will he hardeneth Psal 59.6 Be not mercifull to all the sins of the wicked Jer. 13.14 I will not pity nor spare nor have mercy but destroy them cc Psal 81.13 I permitted them to the strength of their owne hearts and they walked in their counsels Acts 14.16 God in former ages suffered all Nations to walke in their owne wayes Rom. 1.24 26 28. Therefore God delivered them up to their owne hearts desires to uncleannesse that they might defile their bodies one with another dd Rom. 9.22 23. What if he willing to shew his anger and make knowne his power endured with much patience the vessels of wrath prepared for destruction And that he might make knowne the riches of his glory to the vessels of mercy which he hath prepared for glory Rom. 9.17 For this very cause have I raised thee that I might make knowne my power in thee and that my Name may be declared through all the earth Exod. 9.16 And truly for this cause have I set thee up that I might shew my power in thee c. Prov. 16.4 God hath made all things for himselfe even the wicked man for the evill day ee Psal 145.7 They will call to minde the multitude of thy goodnesse and they will speake of thy righteousnesse Psal 75.8 God is Judge he lifieth up one and casteth downe the other VII Out of these testimonies of Scripture it is manifest that God before the foundation of the world did put this difference betweene men that he sayes himselfe he shews mercy a to some and hardeneth b others he illuminateth some and c blinds others he calls some to repentance and calls not others bestowes faith on some bestowes it not on d others Abel was received of God Cain e rejected Sem retaines the blessing of God Cham is f accursed Abraham is called out of Ur of the Chaldees others are g forsaken Isaac is made heire Ismael is h ejected Jacob is loved Esau hated Peter after his fall is received unto i grace Judas is left in despaire In briefe that will be till the end of the world which Christ k fore-told Then two shall be in the field one shall be received the other shall be rejected two shall be grinding in the Mill the one shall be received the other refused Who then will doubt whether God did not decree that from eternity which in time he will have done For with God the Father of lights there is no change Jam. 1.17 See above Aphoris 5. VIII Therefore it is no lesse true that there is predestination then that God is God See Luthers saying above Aphoris 1. IX The cause why God from eternity out of lost
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse that God doth operate these in them because he had predestinated and d elected them before Testimonies of Scripture a Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Ephes 1.5 Who hath predestinated us whom he hath adopted to be sons in Christ Jesus to himselfe according to the good pleasure of his will Mat. 11.26 Even so Father because it hath pleased thee b 1 John 4.10 In this is love not that we loved God but that he loved us John 15.16 You have not chosen me but I have chosen you Rom. 9.11 Not of works but of him that calleth Tit. 3.5 Not by the works of righteousnesse which we have done but by his mercy he hath saved us Ephes 1.4 He hath elected us in him in love Deut. 7.7 Not because you were many hath God above all people loved and chosen you but because the Lord loved you c Ephes 2.3 We were all the children of wrath as others were Mat. 7.8 An evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God See also Ephes 1.4 Rom. 8.30 X. Why God did not choose all or did not forsake all but some onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then what is revealed in his Word to wit why he did not call all in time or not call convert or not convert to wit the gracious and just pleasure of his a will and not the fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene that these should be good in themselves and others should be wicked for God saw all men equally corrupted and therefore in respect of worth he might have justly b rejected all S. Paul tells us that the cause of this good will and pleasure of God was the manifestation of his mercy and c wrath but why that seemed good to God thus and not otherwise it is that unsearchable depth of the wisdome of God to be adored by us with the Apostle O the d depth The cause may be hid it cannot be unjust saith e Austine Testimonies of Scripture and of the Ancient Fathers a Mat. 11.25 26. I thank thee Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them to babes Even so because it pleased thee O Father See also Ephes 1.5 6. b Rom. 9.11 The children being yet unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out e August ad Paul epist 59. Why some belong to predestination some do not belong the cause may be occult it cannot be unjust XI But the cause why God chooseth not these as uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell he punisheth and condemneth them to wit in regard of God his most just anger against b sin in regard of the reprobate their sins malice and c infidelity for as God in his justice punisheth none but for d sin so he predestinated no man to punishment but for sin Testimonies of Scripture a Prov. 16.4 God hath made all for himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 4. b Psal 5.6 He hateth all the workers of iniquity c Ephes 5.6 For these things the wrath of God cometh upon the children of disobedience d Ezek. 18.4 That soule that sinneth shall die XII Therefore there is no injustice in Gods predestination but all things are done graciously and justly for it is an act of grace to pardon the Elect that debt which he might have justly exacted from them and it is an act of justice to require it of the reprobate which he was not bound to remit unto a them yea God should be just if he punish b both because he found both in the same corruption they then that are condemned cannot pretend that they have not deserved punishment nor can they who are justified glory that they have deserved grace and c salvation Testimonies of Scripture and of Ancient Doctors a Mat. 20.13 15. Friend I do thee no wrong may not I do with mine own what I please Is thine eye evill because I am good Rom. 11.35 Or who hath first given to him that he might be repaied b August de bono perseverant cap. 8. He should be just though he punished both he who is delivered hath cause to give thanks he who is condemned hath no cause to complaine c Ambrose l. 2. c. 1. De vocat Gent. Neither is the complaint of the damned man just nor the bragging of the justified true if either the one say that he hath deserved punishment or the other affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve who not who are to be freed from sin who are to be blinded who are to be condemned and who justified For in them who are elected to life he worketh by calling them to repentance faith justice comfort a glory in those that are predestinated to damnation he doth not worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall desertion and rejection from Gods c presence Testimonies of Scripture a Rom. 8.29 30. Whom he fore-knew he also predestinated to be conformable to the image of his Son that he might be the first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
apostasie fascinated by idolatrie it had never submitted it selfe to the slavery and yoke of Antichristian tyrannie 159. It is tyranny to oppresse undo a Common-wealth got by right or wrong against all right and equitie 160. The Pope hath invaded and oppressed the Church State of Christendom with a double tyrannie to wit spirituall and corporall 161. He invaded the Church in a spirituall tyrannie when by his pride he overthrow the Apostolicall discipline of the Church 162. The Apostolicall discipline was Oeconomicall that under one head or master of the family our Saviour having gone to heaven as it were into a far countrie divers houshold servants as Apostles and after them Bishops equall in power should every one of them disperse their owne talents according to every mans place for the benefit of the house of the living God 163. For Let a man so esteeme of us saith the Apostle as of the ministers of Christ 1 Cor. 4.1 and stewards of the mysteries of God 164. And we reade that Christ ascending into heaven gave to the Church besides Apostles Prophets and Evangelists Doctors also and Pastors or Bishops 165. But wee reade not that hee gave to the Church a Prince of Priests or high Pontifie 166. For there is but one Bishoprick saith Cyprian which is communicated by parcells to every one 167. Neither any of us saith the same Father hath made himselfe a Bishop of bishops or by tyrannicall tyrannie doth compell his colleagues to a necessitie of obedience 168. But when the Church began to increase and withall the ambition of Bishops for orders sake because Rome was the head of the Empire to the Bishop of old Rome the first seat was given 169. Yet observing the Canon under written by Austines hand the Bishop of the first seat is not called the Prince of Priests or high Priest or any such like thing but only the Bishop of the first seat 170. This order and this Oeconomicall discipline continued in the Christian Church for six hundred years after Christ 171. Boniface the Third was the first that was stirred up by Satan out of desire of government and pride to break downe the bars of Apostolicall discipline and with much contention played the Tyrant in the Church being pronounced universall Bishop by Phocas the Tyrant But by the sentence of Gregory his predecessor Antichrist was declared to the world 172. From him began these words of tyrannie to be used in the Roman See lest their tyrannie might not be knowne So we will So we command 173. In the Chaire of universall pestilence scarce did he sit one full yeare according to the Proverb Too rigid Lords never raigne long 174. From thence the fume of Catholick pride by Satan was blowne upon the Romane Chaire which hath propagated the Ecclesiasticall tyrannie and encreased it unmeasurably 175. Hence the Pope hath an heavenly power 176. The Pope hath the same Consistorie with God the same Tribunall with Christ 177. The Pope is a certaine Deitie representing some visible God 178. The Pope hath all lawes within the cabinet of his breast 179. The Pope is Bishop of the whole world to whom all Bishops and Patriarchs ought to be subject necessarily upon salvation 180. The Pope is an universall Prince King of kings and head of all within the militant Church 181. The Pope hath all men for his subjects 182. To the Pope every humane creature is subject 183. To the Pope all power is given in heaven and earth 184. The Pope is made Judge over the angels 185. From the Pope there is no appeale no not to God 186. The Pope is above all Councels he alone hath power to call direct confirme disanull them 187. The Pope conferres jurisdiction upon all Bishops 188. The Pope cannot submit himselfe to Councels 189. The Pope makes lawes to compell the conscience 190. The Pope alone judgeth all men but is judged of none 191. If the Pope should send head-long to Hell many thousands of soules no man must say Why doest thou so 192. The Pope can doe all that God doth 193. The Pope is neither God nor angell nor man according to that Verse O Pope the amazement of the world who alone art the greatest of things thou art neither God nor man but a neuter between both 194. Yea the Pope is God 195. The Pope is the cause of causes and Lord of lords 196. The Pope is Gods supreme Vicar and whosoever speaks the contrarie is a lyar 197. We must stand to the Popes judgement though the whole world should think to the contrarie 198. None is equall to the Pope but God 199. The Pope is the head and bridegroom of the Catholick Church 200. Hence we must beare and with pious devotion endure the yoke which is imposed by the holy See though it may seem intolerable 201. But hee that makes himselfe a God the Churches husband is not hee the enemy of God and of Christ even the Antichrist 202. Now except the Serpent devoure the Serpent it cannot become a Dragon as it is in the Proverb 203. So if the Pope had not devoured the Roman Empire he had not been Antichrist 204. With the spirituall tyrannie hee snatched also the secular 205. By vertue of that feigned patrimony of Peter or of the Church let the Pope be one of the Princes of Italy by humane prescription 206. The Pope being clothed with the Emperiall robe and crowned with the Emperors crowne holding the sword in his hand and saying I am Cesar is not he the Tyrant of the Empire and Cesars enemy 207. Neither did any one Pope this by chance the Papall ambition for these eight hundred years hath devoured the Roman Empire and trod upon the Emperors 208. The Emperor should take the oath of allegiance and obedience to the Pope 209. The Emperor should depend on the Popes judgement and not the Pope on the Emperors as is said 210. The Emperor should bow himselfe to the Pope whilst hee takes horse hee must stand by as a Lackie and must hold his bridle and stirrop 211. At a feast the Emperor should hold water to the Pope whilst he washeth his hands 212. The Emperor ought to carry the first dish to the Popes table 213. The Pope can excommunicate depose and kill the Emperor 214. The Pope hath power over all Kings and Princes over all the Kingdomes of the world directly or indirectly and can give them to whom hee will 215. Hence the Pope hath two bodies and two chiefe Pontificalities like another Numa Pompilius One way hee is like the Gentile Archflamine another way like the Roman Emperor after the Emperor left off the profane title of Pontifex maximus which Gratian did first abandon as some think 216. Hence he is armed with two swords the spirituall and secular because Boniface the Eighth said Behold Luke 22.38 here are two swords 217. Neither did he obtaine this great tyrannie by force onely at which you may wonder but
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâsh be found every-where why is there not one nature of the flâsh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his
question in their Conference they plainly take it away yet nor without buskin-phrases but such as bring in the same inconveniencies which before they did so that either they betray themselves to be equivocating disturbers or entangle themselves with contradictions which thus appeare In the appendix or addition they say But whether they who by true faith are inserted into Jesus Christ and therefore partakers of his quickning Spirit may not forsake the beginning of their being in Christ fall away from faith lose grace is to be more exactly considered out of Scripture before they can teach it with confidence that is they doubt whether it be true But if before they speak the truth they cannot doubt of this For if they who by true faith are inserted into Christ have sufficient strength to obtaine the victory over sin Satan c. and Christ in all tentations is present with them and reacheth out his hand that they cannot be seduced or taken out of Christs hand by any cunning or strength of Satan how I pray can it be doubted but that such by reason of the helps given to them by Christ and by reason of his assistance and of his confirming and aiding of them in all tentations but chiefly of defection can never forsake the beginning of their being in Christ can never fall away from faith and can never be robbed of their grace In questioning then that which before they asserted and that indeed most truly doe not they fight against themselves They except that their assertion is not categoricall but conditionall that Christ by his Spirit is present with them that hee stretcheth out his hand to them and confirmes them that are inserted into him by true faith if so be they are ready for the fight and beg his help nor be wanting in performance of their duty c. But that this condition is not placed or performed by many and that therefore no conflict followes But I pray what kind of God doe they feigne here whom secretly they exclude What kind of Christ What kind of Spirit To wit such an one who indeed furnisheth those who by true faith are engraffed into Christ with the meanes of resistible grace but doth not fit them for the combate in their tentations suffers them so to snort that they seek not for his help that they are wanting in the performance of their dutie but Gods promises and asseverations doe teach far otherwise for albeit the condition of the combate of prayers and vigilancie which they require be altogether necessary for perseverance yet that this is not so much proposed by the faithfull which is all these men would have as effected by the Spirit of God in the faithfull is cleere by these and such like testimonies Deut. 30.6 Jer. 32.40 De bono persev c. 2. Ezech. 36.27 Isa 59.21 The Lord thy God shall circumcise thine heart and the heart of thy seed that thou maist love the Lord thy God with all thine heart I will put my feare in their hearts that they shall not depart from mee Which words Austin citing for the good of perseverance thus explaines So great shall my feare be which I will put in their hearts that they shall adhere to me continually I will put my Spirit in the midst of you and I will make that you shall walke in my precepts and keep my judgements and doe them This shall be my covenant with them saith the Lord My Spirit which is in thee and my words which I have put in thee shall not depart from thy mouth I will poure upon the house of David and upon the inhabitants of Jerusalem Zach. 13.10 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.5 the spirit of grace and supplication and they shall look on mee whom they have pierced c. God will strengthen you even to the end He that hath begun in you a good worke will perfect it untill the day of the Lord Jesus who by the power of God are kept by faith to salvation c. Either these are vaine promises which God forbid or the assumption is false that the condition is not proposed or performed by many who are not engraffed into Christ by true faith Cavilling to the contrary will not availe That these promises are not absolute but to be understood with a condition to be performed by the faithfull that being strictly understood they exclude the least offences of the Saints that a condition is commanded not promised c. which are vaine shifts For the promises speak plainly concerning the very condition of faith prayers perseverance in the faithfull to be wrought by the holy Ghost Nor will it follow that the working of perseverance is not promised because it is commanded and required of the faithfull For it is commanded also that they feare God that they walke in the commandements of God c. and yet God promiseth I will put my feare c. I will make them to walk in my precepts Now this is commanded not because they can but because they should do what is required and De grat lib. arb c. 16. For this cause saith Austin God commands some things which we cannot doe that we may know what to beg of him Hearing then the command they aske for that which is commanded saying with Austin Give me what thou commandest and command what thou wilt De dâno persev c. 20. Which words of mine saith he Pelagius at Rome could not endure when they were rehearsed by a certaine brother a fellow Bishop of mine in his presence and in an angry way contradicting him he had almost fallen foule with him that did repeat them The orthodox men at this day are in the like condition with them and yet these promises do not exclude the faillings of the Saints whether their sinnes be great or small but they lift up those that are fallen from their fall for these promises are sometimes also directed to just men that fall Psal 37.24 Psal 89.34 If the righteous fall he shall not be bruised because the Lord supporteth him If his sons shall forsake my Law c. I will visit with the rod their transgressions but my mercy I will not take from him If then this Article in the three former members is true and certaine as it is most true and certaine it cannot by the condition inserted be excused from this manifest conflict and contradiction of the adversative addition thus All ingraffed into Christ by true faith and therefore partakers of his quickning Spirit are so confirmed by Christ that by no deceit of Satan or by any force can they be seduced or taken out of Christs hand this is true and certaine and All ingraffed into Christ by true faith are so confirmed that they cannot be seduced nor taken from Christ this is not true and certaine but doubtfull and uncertaine and more exactly to be weighed according to Scripture This conflict againe is a manifest argument of an
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 Hâbt 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