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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 di◠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
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 Eâ—seb hist Eccles â—ib 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
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 gâ—â—câ— 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 â—o be ours verâ—â—t followeth â—ot that we are â—n hors of then but the insâ—â—uments 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 dâ—ny 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 raisâ—d 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
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 leâ—ity 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 glâ—ty which 〈…〉 God is 〈◊〉 lable â—â—r 〈◊〉 happinesse 〈◊〉 neither dâ—th â—or 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 evenâ—s 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
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
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 proâ—ing that that Angell was Christ the builder heire and Lord of his Church Jesus Christ yesterday and to day and the same is also for ever The argument therefore is this The Messenger or the Angell sent of old unto the Church was a subsistent or person That Messenger is the Sonne of God Christ Therefore the Sonne of God was before Jesus was borne of the Virgin truely existing did worke and was ruler over his Church The Minor is proved 1. Because To be God and To be sent of God for to teach collect governe and save the Church that is to be the Mediatour are things proper unto the Son of God Christ not to the Father or the holy Ghost Exod. 3. 4. Gen. 32.28 30. 48.15 16. But these properties of the Son are attributed to this Messenger or Angel as authour and effecter 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desart and to have bin tempted and provoked by them 1 Cor. 10.1 Therefore the Messenger or Angel God and Christ are one and the same person 9. Classe The divine nature in Christ both was before the flesh and is the Son of God In the ninth Classe are contained those testimonies of Scripture which affirme Christ Jesus to be by nature God and the Son of God The argument is this Christs Divinity existed before Jesus borne of the Virgin Christs Divinity is the Sonne of God Therefore the Sonne of God existed before Jesus was borne The Major of this argument is confirmed by the reasons already alledged For 1. God is manifested in the flesh which he tooke 2. Christ is the proper or naturall Son of God and not man only 3. Christ is the Word 4. Christ is the Wisedome subsisting 5. Christ is the Mediatour 6. Christ is that Messenger or Angel sent of old unto his Church 7. In Christ is not any created God-head but that eternall Deity which alone is true God For unto Christ not only the name Rom. â— 5 1 Tim. 3.16 2 John 5.2 Esay 9.6 Jerem. 23.6 but all the properties also and perfections of the true God are every where ascribed in Scripture as omnipotency infinite wisdome omniscience or all knowledge immensity the creation and governance of things the salvation of the Church the working of miracles And the attributing and giving unto him of the properties of the true God yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God or of the Lord For the names of God may after a sort be expounded metaphorically but the divine property attributed unto Christ cannot be wrested to any other meaning If therefore wee fence and guard our selves with such testimonies the adversaries of this doctrine cannot consist or stand but will they nill they they shall be forced to confesse that Christ was before he took flesh And if he were before he took flesh he was either the Creatour or Creature But he was no Creature both because hee created all things and because also he is called Creatour Wherefore seeing the true God hath been from everlasting his God-head also which is true God must needs be subsisting from everlasting The Minor is likewise confirmed by the former argument 1. The nature which took flesh is God and the Son of God for neither the Father nor the holy Ghost took flesh Therefore the Son otherwise the Son of God is not by nature God 2. The humane nature in Christ is not the naturall Son of God Therefore the Divine nature must be that Son 3. The Divine nature in Christ is the Word 4. It is Wisedome 5. According to it Christ is Mediatour 6. The Deity of Christ is the Angel and Messenger of the Lord sent of old unto the Church Therefore the Deity of Christ is the Son of God THE SECOND CONCLUSION Christ the Son of God is a person really distinct from the Father and the holy Ghost WEe are to hold that the Word is a person distinct
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 puâ—e 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 faâ—â—acy in the diverse understanding of the particle of For that in the Major signiâ—â—eth 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. â—â— 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
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
Wherefore God even thy God hath annointed thee with the oyle of gladnesse The Comforter Hee is called the Comforter because hee worketh faith in us and purifieth our consciences and so comforteth us that wee exult and rejoice in afflictions The Intercessour He is called Intercessour because the Spirit maketh request or intercession for us with sighs which cannot be expressed The Spirit of truth c. He is called lastly the Spirit of truth of wisdome of joy of gladnesse of fear of God of boldnesse and the like Object 1. Those parts of the Spirits office before specified are not proper to the holy Ghost but belong also to the Father and the Son Therefore they are not well assigned to the holy Ghost as proper Answ They belong also the Father and the Son but mediately by the holy Ghost But unto the holy Ghost they belong immediately Rep. But after the same manner also it seemeth that the preservation of things the invention of arts and sciences and the like are to be attributed as proper functions unto the holy Ghost for those also doth the Father and the Son work by the holy Ghost according as it is said The Spirit of the Lord filleth all the world Wisd 17. Ans To the assigning of a work as proper unto the holy Ghost is required not only that it be immediately done by him but in such wise also as that he be acknowledged and worshipped therein Now there doth the holy Ghost work properly where he sanctifieth and halloweth for therefore also is he called holy Object 2. It was said before that the holy Ghost is the earnest of our inheritance But Saul and Juâ—as had the holy Ghost neither yet obtained they the inheritance but were reprobate Therefore the holy Ghost is not the earnest of our inheritance Ans Saul and Judas had the holy Ghost aâ—â—oncerning some gifts of the holy Ghost but they had not the Spirit of adoption Repl. But it is the same Spirit Ans It is the same Spirit indeed but doth not work the same things in all For he worketh adoption and conversion in the elect only Here therefore we are to intreat of the gifts of the holy Ghost and their differences 4. What and of how many sorts the gifts of the holy Ghost are Two sorts of the holy Ghosts gifts ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed namely our illumination and enlightning the gift of tongues the gift of prophecie of interpretation of miracles our faith regeneration prayer strength 1. Common to both godly and ungodly and constancy c. These gifts are of two sorts Some are common to the godly and ungodly some are proper to the godly and elect only Those again which are common to the godly and ungodly are two-fold for some of them are given but to certain men and at certain times as the gift of miracles and of tongues prophecies the faith of miracles and these were necessary for the Aposties and the primitive Church when the Gospel was first to be dispersed therefore they were miraculously bestowed on them Some are given to all the members of the Church and at all times as the gift of tongues the gift of interpretation sciences arts prudence learning eloquence and such like all which pertain to the maintenance and preservation of the ministery These are now also given to every member of the Church according to the measure of Christs gift as the calling vocation of every member needeth though they be not miraculously bestowed as they were on the Apostles 2. Proper unto the godly but attained unto by labour and study The gifts of the holy Ghost proper unto the godly are all those things which we comprehend under the name of sanctification and adoption as justifying faith regeneration true prayer unfained love of God and our neighbour hope patience constancy and other gifts profitable to salvation John 14.17 Rom. 8.16 26. these are all conferred on the elect alone in their conversion Whom the world cannot receive The Spirit witnesseth with our spirit that we are the sons of God The Spirit maketh request for us with sighs which cannot be expressed Hence is he called the Spirit of adoption Obj. Many out of the Church have had tongues and sciences The tongues therefore and sciences are not the gifts of the holy Ghost Ans The tongues and sciences out of the Church are also the gifts of the holy Ghost but by a generall working of God which is without the true knowledge of him But in the Church the tongues and sciences are the gifts of the holy Ghost joined with the true knowledge of God Moreover all those gifts as we have said are fitly referred to those five principall parts before numbred of the holy Ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinary gift of tongues partly to his function of ruling for the holy Ghost did rule and govern their tongues partly to his function of teaching and confirming So also the gift of prophecy and interpretation belongeth to his office of teaching for hee teacheth both by illightning the minds within by his vertue and by instructing them without by the word The institution and ordinance of the Sacraments appertaineth to his office of teaching but chiefly to his office of confirming Faith and conversion belong to his office of regenerating and conjoyning us with Christ That he is the Spirit of prayer instructing us how to pray belongeth to his office of ruling and governing In like sort the rest of the gifts may be referred to certain parts of the holy Ghosts office 5. Of whom the holy Ghost is given and wherefore he is given 1. Of the Father by the Son HEe is given of the Father and the Son and also by the Son of the Father but not by the Father for the Father giveth the holy Ghost from no other but from himself as who is of no other but of himself neither worketh from any other but from himself The Son giveth the holy Ghost from the Father from whom also himself both worketh and is That he is given of and from the Father 2. Of the Son from the Father Acts 1.4 2.17 these testimonies do confirm Hee commandeth them to wait for the promise of the Father I will powr out of my spirit upon all flesh I will pray the Father and he shall give you another Comforter John 14.16 17. The Father will send him in my name That the holy Ghost is given of the Son these testimonies do prove I will send you from the Father the Spirit of truth If I depart John 15.26 and 16.7 I will send him unto you Since he by the right hand of God hath been exalted Acts 2.33 and hath received of his Father the promise of the holy Ghost he hath shed forth
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
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 â—isciples which are the faithfull For the observing of the rite without faith and repentance is not the use but the abuse of it 3. When the Supper is received and the whole action directed to the right end appointed by Christ which is in commemoration and remembrance of the Lords death and for confirmation of our faith and to shew our thankefulnesse Quest 82. Are they also to be admitted to the Supper who in confession and life declare themselves to be unbeleevers and ungodly Ans No. For by that means the Covenant of God is profaned and the wrath of God is stirred up against the whole assembly a 1 Cor. 11.20 34. Isa 1.1 c. 66.3 Jerem. 21. Psa 50.16 c. wherefore the Church by the commandement of Christ
hell or in the greatest matter of all others impiously to blaspheme if this be not The second Argument THe blasphemie of Samosatenus Arrius and the late Anti-trinitaries is this That Christ-man is not properly and by nature God but onely by an accidentall participation of Divine properties majesty honour power and vertue The Ubiquitaries also maintaine the same consideration of the God-head of Christ-man while they define the personall union by his communicating alone of properties whereby the flesh of Christ is made omnipotent and every where So that now that man is and is called God not that hee is properly and by nature God but because in finite power majesty and glory is given him from God and all the gifts of the holy Ghost are bestowed on him without measure Now this accidentall bestowing of the God head and all the properties doth not make Christ to be properly and by nature God but only by divine grace or God unproperly so called because it is not the very essentiall God-head of the Word but a certain participation thereof in vertue and efficacy And therefore the sounder Fathers objected unto the Arrians that they took away the true and eternall God-head of Christ when they made him a God not by nature but by grace b participation onely of dignity and majesty Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onely take away his true and eternall God-head wee doe disclaime and accurse this their doctrine as blasphemous and hereticall And that they doe this their own words and opinions witnesse Brentius in recog p. 20 Anar Thes 10. â—â— p. Tubin Thes 25 26. and Apol. â—agr 29. as Brentius and Jacobus Andraeas and others of them in their writings Whence we conclude that the Ubiquitaries hold the same opinion with the Artians and the Anti-trinitaries of the God-head of Christ-man that is that all esteeme him for God not by nature but onely by grace of participation new temporary created adopted If these things be true Christ shall not be God and man Lib. 1. de Trinita but a divine man such as the Ubiquitaries repute him who as Servetus hold this opinion That God can communicate the fulnesse of his God-head give his divinity majesty power and glory unto man But wee execrate and detest the same blasphemy of both The third Argument NEstorius taught That the union of God the Word with man was wrought by the participation only of equality as touching majesty honour power vertue and operation Neither doth hee make the difference of the dwelling of the Word in mans nature which himselfe tooke and in other Saints to consist in any other thing than in those gifts and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they cry that there is no difference between the inhabiting and dwelling of the God head in Peter and in Christ except it be taken from the communication of the gifts or properties of the God-head and they contend that by this meanes this man which was taken by the Word is God because the Word doth nothing without him but all things by him This is nothing else than to make Christ man onely God by an accident Wherefore the doctrine of Vbiquity is altogether the same with Nestorius his heresie Tert. lib. de Trin pag. 6. 10. Tertullian saith If Christ be man onely how then is he present every-where being called upon and invocated seeing this is not the nature of man but of God to be able to be present in all places By this testimony is refuted the Ubiquity of the humane nature in Christ Object But the union of the divine and humane nature in Christ is unseparable Therefore wheresoever the divine nature is there is also the humane nature Ans It is true which is said that the union is unseparable The Word never forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soul is included in my body Wheresoever my body is there must my soule needs be neither is my soule at the same time without my body But the Word is not so in Christ-man But hee is so unseparably and personally in the humane nature as that he is together also without the humane nature in all the parts of the world as he filleth all and in holy men and Angels by his speciall presence The personall union of both natures doth not evert the generall action and working of his presence and majestie neither doth it let or hinder the speciall working of his presence because the Word is effectuall and worketh forcibly in the regenerate The generall points wherein the Churches which professe the Gospel agree or disagree in the controversie concerning the Lords Supper THey agree in these points 1. That as well the Supper of the Lord as Baptisme is a visible pledge and testimony annexed by Christ himselfe to the promise of grace to this end chiefly that our faith in this promise might be confirmed and strengthened 2. That in the true use of the Supper as well as in all other Sacraments two things are given by God unto us and are received of us namely earthly externall and visible signes are bread and wine and besides these also heavenly internall and invisible gifts as are the true body of Jesus Christ together with all his gifts and benefits and heavenly treasures 3. That in the Supper we are made partakers not only of the Spirit of Christ and his satisfaction justice vertue and operation but also of the very substance and essence of his true body and bloud which was given for us to death on the Crosse and which was shed for us and are truly fed with the self same unto eternall life and that this very thing Christ should teach and make known unto us by this visible receiving of this bread and wine in this Supper 4. That the bread and wine are not changed into the flesh and bloud of Christ but remain true and naturall bread and wine that also the body and bloud of Christ are not shut up in the bread and wine and therefore the bread and wine are called the body of Christ his body and bloud in this sense for that his body and bloud are not only signified by these and set before our eies but also because as often as we eat or drink this bread and wine in the true and right use Christ himself giveth us his body and bloud indeed to be the meat and drink of eternall life 5. That without the right use this receiving of bread and wine is no Sacrament neither any thing but an emptie and vaine ceremony and spectacle and such as men abuse to their owne damnation 6. That there is no other true and lawfull use of the Supper besides that which Christ himself hath instituted and commanded to be ketp namely this that this bread and this wine be eaten and drunken
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 thâ—n 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 â—o sanctifie God the Altar the Vessels and the Priests The word Hallowing is taken in these three senses First to hallow or sanctifie is to acknowledge reverence and magnifie that as holy which indeed in it selfe is holy In this sense wee are said to hallow and sanctifie God who is holinesse it selfe 1. When wee acknowledge God to be holy or when wee acknowledge God to be such as hee hath declared himselfe in his Word and workes that is when wee know and think the same of Gods essence of his will and works of his omnipotency goodnesse wisedome and other his properties which God in his Word hath commanded and revealed that wee should know and think of them 2. When wee not only know God to be holy but also confesse and magnifie him and that in words and profession and in deeds and integrity of life 3. When wee referre the true doctrine knowledge and profession of Gods holinesse and likewise of our prayers and actions and even our whole life unto that end whereunto we ought and whither God hath commanded it to be referred namely to the glory and worship of God himselfe 2. To make that holy which in it selfe is not holy Secondly to hallow or sanctifie is to separate that from pollution and make it holy which in it selfe is not holy but polluted So the Word did sanctifie that masse or lumpe of flesh which he tooke even that nature which in us is polluted John 17.17 19. Ephes 5.26 2 Cor. 7.1 2 Tim. 2.21 1 John 3.3 1 Pet. 1.10 preserving it in himself from all contagion of sin and adorning it with perfect sanctity So God and Christ do sanctifie the Church namely by remitting us our sins and sanctifying us by the holy Ghost and by the continuing of both unto us So we are commanded to sanctifie our selves that is to keep our selves from all uncleannesse of the flesh Be ye holy for I am holy 3. To appoint a thing in it selfe either holy or indifferent to an holy use Thirdly To sanctifie is to ordaine and appoint that to an holy use or end which it selfe is either holy or indifferent So the Father sanctified the Sonne that is ordained him to the office of the Mediatourship and sent him into the world Thus God sanctified the Sabbath day the Temple the Sacrifices the Priests and thus Christ sanctified himselfe for the Elect that is he offered up himselfe to his Father an holy sacrifice for us Thus is the meat we receive sanctified by the word of God and prayer How we pray that Gods name be hallowed Of these three significations of Hallowing the first and second pertaine to our present purpose For our petition to God is that his name be hallowed not only of us but in us also that is we desire 1. That God would enlighten us with the knowledge of his holinesse and most holy name or as the Catechisme expoundeth it that we may know him aright and worship praise and magnifie his almightinesse wisdome goodnesse justice mercy and truth shining in all his works 2. That he would also sanctifie his name in us and more and more sanctifie and regenerate us so that in our whole life we may avert and
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 oâ—ne 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 Pâ—t 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
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 dâ—no 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